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BICKERSTETH'S TREATISE 



THE LORD'S SUPPER; 

IDIFTED TO 

THE SERVICES 

OF 

THE PROTESTANT EPISCOPAL CHURCH 

3!n tje sanitcti States. 

WITH AN INTRODUCTION, NOTES, AND AN ESSAF 
BY Gr^***BEDELL,D* D. 

Sector of St. Andrew's Churdi, Fhiladelphii. 

THIRD EDITION. 
PHILADELPHIA: 

PT7BLISHED BT KEY & MIELKE, 175 MARKET ST. 

SUreotyp&d by L. Johnson* 

1831. 



:b 






Eastern District of Pennsylvania, to tint: 

BE IT KEMEMBERED, that on the twenty-seventh day of 
December, in the the forty-ninth year of the Independence of 
the United States of America, A. D. 18-24, E. LITTELL of the 
said District, has deposited in this office the title of a Book 
the right whereof he claims as Proprietor, in the words foUow- 
ing, to wit : — 

" Bickersteth's Treatise on the Lord's Supper: adapted to the 
services of the Protestant Episcopal Church in the United 
fctates.— With an Introduction, Notes, and an Essay, by 
Sk^PT^', -[-.Bedell, A. M. Rector of St. Andrew's Church, 
Philadelphia." ' 

In conformity to the Act of the Congress of the United 
States, entitled, ''An Act for the Encouragement of Learning, 
by securing the Copies of Maps, Charts, and Books, to the aS- 
tnors and proprietors of such Copies, during the times therein 
mentioned''— And also to the Act, entitled. " An Act Supple- 
mentary to an Act entitled, 'An Act for the Encouragement of 
Learning, by securing the copies of Maps, Charts, and Books 
to the authors and proprietors of such Copies during the times 
therein mentioned,' and extending the benefits thereof to the 
arts of designing, engraving, and etching Historical and other 
prints." 

^ , - , D. CALDWELL, 

ClerTi of the Eastern District of Pennsylvania, 



CONTENTS. 



Introduction Page 5 

PART I. 

Chap. 

1. The Appointment of the Lord's Supper . . 15 

2. The Atonement made by the Death of Christ 28 

3. On Faith in Christ's Atonement .... 36 

4. The New Covenant 43 

5. The Design of the Lord's Supper .... 59 

6. The Obligation to receive 69 

7. Answers to Excuses commonly made ... 77 

8. On receiving unworthily . 84 

9. On Preparation 90 

10. The Benefits connected with a due reception 103 

11. The Happiness which would follow its univer- 

sal and devout observance 118 

12. On Communion with Christ and his People 123 

13. The due Improvement of the Lord's Supper 132 

PART II. 

1. Helps for Self-examination ...... 149 

2. Hints for the Regulation and Employment of 

the Mind during the Communion Service . 155 

3. On the Communion Service of the Church . 160 

4. Meditations during the Communion Service . 175 
Prayer after receiving 187 

APPENDIX. 

Essay on the Impropriety and Inconsistency 
of Communicants joining in with Worldly 

Amusements 189 

3 



INTRODUCTION. 



In consequence of the many and very excellent 
works which have been published on the subject of 
the Lord's Supper, the present Treatise may, by some, 
perhaps, be thought superfluous ; and its republication 
in this country entirely unnecessary. After giving the 
view which is entertained in England on the first of 
these points, I shall feel myself bound to lay befor^ 
the reader, the reasons which have induced me to dis- 
regard the last. The Treatise of Bickersteth is no 
common work. I look upon it as by far the best of 
the kind which has for a number of years issued from 
the press. It has already passed through three large 
editions in England, and on the cover of one of the 
latest London periodical publications, I find that a 
fourth, and that in the octavo form, is now in the press. 
The following remarks, which are taken from one of 
the English reviews, will show the estimation in which 
it is held. 

" The sacred ordinance of the Lord's Supper has 
been considered one of such deep and vital importance 
in every age of the church, that the treatises which 
have been written upon its nature, obligation, and ad- 
vantages, almost exceed the power of recollection and 
enumeration. The most able, clear, consistent, and 
epiritual views of the holy communion, are certainly 
a2 5 



VI INTRODUCTION, 

to be found among the writers of the church of Eng- 
land : and they who wish to see how far a subject can 
be illustrated by learning the most profound, elo- 
quence the most captivating, and piety the most fer- 
vent, will find their wishes amply gratified by a peru- 
sal of Bishop Taylor's Worthy Communicant, Bishop 
Reynolds' Meditation on the Sacrament of our Lord's 
Last Supper, and many other works which might be 
mentioned of similar design and execution, by the 
mighty men of renown, who laid the foimdations, or 
raised the fair superstructure of the English church. 
A still greater extent and variety of more familiar and 
practical writings upon the same subject is to be met 
with among us. Men of every rank and every attain- 
ment, have united to elucidate the character, and en- 
force the demands of this blessed sacrament. Among 
writers of the more practical class, without the pale 
of the establishment, should be reckoned the learned, 
pious, and catholic Matthew Henry, whose excellent 
work, *' The Communicant's Companion," ranks, in 
our judgment, notwithstanding its occasional quaint- 
ness, among the most satisfactory books which have 
been written upon that ordinance. Of course, such an 
opinion is subject to the qualification arising from the 
different modes of celebration in our church, and among 
those who dissent from her ritual. A Treatise there- 
fore like that which Mr. Bickersteth has published, 
was perhaps still a desideratum to the members of the 
established church; and our best thanks are justly 
due to his care and judgment, in availing himself of 
the vast collection of materials which was left by for- 
mer writers at his disposal." 



INTRODUCTION. VH 

After having, as I trust, shown that the work itself 
could not be considered as superfluous, I proceed 
briefly to remark, that its republication, cannot be con- 
sidered as unnecessary. 

It is a melancholy fact, that in no city of our union 
are the ordinances of religion more grievously neglect- 
ed, and thus apparently undervalued, than they are 
in this. Compare the lists of our communicants, with 
those of churches in other cities, and the difierence is 
most astonishingly great. This cannot be attributed 
to a want of faithfulness in the preachers of the Gos- 
pel, or to a more than ordinary indiflference among 
the people, to the truths of religion. It may be pre- 
sumed that the preachers are as faithful here, as else- 
where, and the people just as willing as others; for in 
all places, they have the same natural enmity of the 
carnal mind, to oppose itself to the progress of Divine 
truth. I think the reasons for the astonishing differ- 
ence which is observable, is to be sought, not in the 
common circumstances which operate alike in all parts 
of the world, — carelessness and indifference to the 
things which make for everlasting peace, but must be 
ascribed to causes which no where else seem to have 
so powerful an operation. I am fully persuaded, that 
this cause is to be found in the amazing influence 
which is exerted by the Society of Friends, the princi- 
ples of which have, from circumstances peculiar to 
this city, been more widely extended be3^ond the pale 
of their own church, than in any other section of our 
country. Here, I hope, I may not be misunderstood. 
The influence of which I speak is indirect, arising from 
the very singular circumstances in which a vast num- 



Vlll INTRODUCTION. 

ber of Episcopal families are placed. There is many 
a family, all the members of which were originally 
Friends, but who have attached themselves to oui 
chm-ch, from a variety of causes. There is many a 
family, the younger branches of which, have taken 
pews in our churches, while the elder are perhaps 
among the most steady adherents to the way of their 
fathers. — Now it is evident, both these come with all 
the prejudices of their education, — prejudices which, 
on the subject of the ordinances, are peculiarly strong; 
and unhappily, there is superadded to this, an indis- 
position to examine the evidences, upon which we 
rest our firm belief in the importance and obligation 
of those Divine Institutions : — for, it is very easy to 
shelter themselves beneath what it is natural for them 
to suppose the correctness of the views in which they 
have been educated, and this summary method saves 
the labour of inquiry. — They forget that it is their 
duty, to " prove all things, and to hold fast that which 
is good." Again, there is many a young family which 
may be said to be in a measure divided on these points, 
the wife, perhaps, having been brought up a Friend, 
and the husband, an Episcopalian, or vice versa. Cir- 
cumstances of this kind induce a species of indif- 
ference to all religion; for the individual who marries 
beyond the pale of the Society of Friends, loses his 
caste, and not being attached to any other denomina- 
tion particularly, becomes careless and unconcerned. 
This is the kind of influence of which I have been 
speaking, and a person must be of an understanding 
extiemeiy obtuse, who cannot readily perceive how 
pernicious that influence must be to the cause of re- 



INTRODUCTION. IX 

ligion in general. God forbid, that by these remarks, 
it should be supposed I cast a single imputation on the 
Society of Friends, in which, I am free to acknowledge, 
is to be found some of the most estimable characters 
our city can boast. The influence belongs to circum- 
stances over which they have as little control as we ; 
and erroneous as I most unquestionably hold their 
views, as it regards the sacraments, and fully as I be- 
lieve that ours can be proved correct, even to demon- 
stration, I would not for the world be supposed to ut- 
ter a syllable which might be construed into uncharita- 
blcness or disrespect. 

Believing, then, as I firmly do, that much of the 
evil of which I have been complaining, arises from this 
indirect and unavoidable influence, I felt justified in 
the republication of this treatise, in the hope that, un- 
der God, it might serve at least to convince the waver- 
ing, and perhaps furnish many of those who doubt not, 
with arguments on the subject; for though this work 
does not pretend, or rather, X may say, avoids all ques- 
tions of controversy on this point, it nevertheless, by 
its mild and yet powerful statements, is calculated to 
lead the serious mind to conviction. 

Another reason for its republication, is one which 
concerns more particularly the communicants and con- 
gregation of my own church. I had been in the habit, 
in those weekly social meetings to which none but 
the communicants were invited, to read to them from 
works which were calculated to impress on their 
minds the importance of their duties, and the great- 
ness of their responsibilities to God and man. Among 
these works I read this of Bickersteth, taking only a 



X INTRODUCTION. 

chapter at a time ; and as mine was the only copy to be 
had, it was so continually lent from one to another and 
sought with so much avidity, that for nearly a year I 
scarcely had it a day in my own possession. — I found 
that the perusal of it had been sanctified to many, who 
now, I trust, rejoice in the hope of the glory of God ; 
and with an earnest desire to increase the good, which 
I was persuaded it was capable of doing, under the 
Messing of God, I determined to put it to the press. 
Here was a reason entirely sufficient ; and had there 
been ten thousand similar publications in circulation, 
I should have thought the experiment I have now 
ventured, worthy of a trial. 

No one who reads but the table of contents, can fail 
to be persuaded, that the topics on which the work 
particularly treats, are of the utmost importance ; and, 
in these days, when the most appalling heresies stalk 
abroad, the chapters on the atonement and on faith 
in that atonement, are invaluable. But I must not 
weary the patience of the reader : I was anxious to 
give the reasons, which induced me to present to the 
public an edition of this work, while so many of a 
similar character, and some of them of great value, are 
abroad, and easily accessible. If the publication of 
this shall be the means of turning a single individual, 
hitherto careless and indifferent, to a more serious 
way of thinking ; — if it shall bring one " weary and 
heavy laden" penitent, to the table of the Lord, to 
seek for heavenly consolation — if it shall cheer one 
pilgrim in his heavenward path, I am, beyond mea- 
sure, paid for the trouble and labour I have under- 
gone in its preparation, — and to God, who alone cau 



INTRODUCTION. Xl 

work the good for which I pray, will be the glory and 
the praise. 

I have attached to the work some few notes of ex- 
planation, which the reader will observe as he goes 
along. One chapter I have been obliged to alter con- 
siderably, in order to adapt it to the communion ser- 
vice of the church in this country; — and I have added, 
in an appendix, an essay on the inconsistency and 
impropriety of communicants joining in with the 
common amusements of the world. 

Every real lover of the Episcopal Church, and in- 
deed every one who feels anxious for the welfare of 
immortal souls, will deeply deplore the apparent ne- 
glect in which especially the blessed sacrament of the 
Lord's Supper is held by the generality ; and though, 
for the comfort of those who wish well to the interests 
of our church and the progress of religion, there is a 
very great and manifest improvement, yet when we 
consider the size and respectability of our congrega- 
tions, it may emphatically be said, — " The ways of 
Zion do mourn because so few come to her solemn 
feasts." God forbid that I should wish, or encourage 
a single individual to come to the table of the Lord, 
whose heart had not been suitably prepared for it by 
the Holy Spirit ; but I wish to lead men to such views 
of religious truth, as have the prospect, through the 
Divine blessing, of bringing them to a proper state of 
sentiment and feeling. And I do desire that those 
who, on a serious and prayerful self-examination, " re- 
pent them of their sins, and are in love and charity 
with their neighbours, and intend to lead a new life, 
following the commandments of God, and walking 



XU INTRODUCTION. 

from henceforth in his holy ways" — should " draw near 
with faith, and take the holy Sacraments to their com- 
fort," and their growth in grace, till they are made 
" meet to be partakers of the inheritance of the saints 
in light," and become " fellow citizens of the saints and 
of the household of God." 

G. T. Bedell. 

P. S. In many parts of the following treatise, the 
passages of Scripture, especially those which are long, 
are merely referred to. It would be highly advan- 
tageous to the reader, invariably to turn to these in 
his Bible, as it will enable him to observe the confir- 
mation of positions taken, and will serve as a continual 
mean of edification. 



A TREATISE 



THE LORD'S SUPPER. 



PART I. 



DESIGNED TO EXPLAIN THE DOCTRINES AND DUTIES CON- 
NECTED WITH THE HOLY COMMUNION. 



B 13 



A 

TREATISE 

ON 

THE LORD'S SUPPER. 



) 



CHAPTER I. 

The Appointment of the Lord's Supper, 

The circumstances in which the Lord's Supper was 
first appointed, are full of interest. Let us for a mo- 
ment place ourselves at Jerusalem, at its first institu- 
tion, amid the little company gathered round our 
Lord in the upper chamber. It was a solemn and im- 
pressive season. He had just foretold the speedy 
destruction of their beautiful city, and magnificent 
temple. He had clearly intimated to them that a 
scene of sorrow was at hand : but when he saw the 
anxiety which it occasioned, he laboured to support 
and encourage them. The disciples were deeply af- 
fected by the peculiar tenderness both of his discourses 
and of his conduct. He told them. With desire I have 
desired to eat this passover with you before I suffer : 
for I say unto you, I will not eat any more thereof, 
until it be fulfilled in the kingdom of God. He then 
washed their feet ; and afterwards, troubled in spirit, 
he testified, one of you shall betray me. Exceedingly 
sorrowful, each of them asked. Lord, is it I? 

A cloud of afiliction evidently hung over their heads, 
and they knew not what was before them. With one 
exception, they deeply loved their Master, and were 
determined to give up their all for his sake : but they 
were most of all troubled at the thoughts of losing the 
inestimable advantages of his presence, his converse, 
and his aiFectionate care and guidance. 
15 



16 bickersteth's treatise 

In the midst of this lowly and despised company, 
observe the blessed Saviour. Affecting, indeed, must 
have been that paschal supper, which contained so 
lively a resemblance and picture of his own immediate 
sufferings. But laying aside all considerations for him- 
self, unmindful of his own sorrows, he spent his time 
*n comforting his disciples. " His heart," says one, 
' was filled with love to his people ; and that love, 
which carried him to all the darkness and difficulty 
that he was to go through, moved him to institute the 
ordinance of the Lord's Supper, for the benefit and 
advantage of his church." By appointing it at this 
affecting moment, he made the memorial of his death 
tiie more impressive, and increased our obligations to 
obey the command, this da, in remembrance of me. 

In order to have distinct and clear views of that im- 
portant fact of which this institution is the memorial, 
we must go yet farther back, and briefly retrace the 
history of God's dealings with man from the beginning. 

Originally, man was created pure and holy. Sur- 
rounded with every good, and enjoying the favour of 
God, he dwelt in Eden ; but, by disregarding the ap- 
pointed test of obedience, he fell from that happy 
state, and became guilty and sinful. As springing 
from sinful parents, all are sinful, and under the sen- 
tence of death. In Adam all die ; by one man's dis- 
obedience many were made sinners. 

The extent of this corruption will be seen in the 
divine declaration, that the imagination of man''s heart 
is evil from his youth; and in the confession of his most 
devoted servants, behold, I was shapen in wickedness, 
and in sin did my mother conceive me : — I know that in 
me, that is, in my flesh, dwelleth no good thing. 

But God, who is rich in mercy, for the great love 
wherewith he loved us, did not leave man without a hope. 
He promised a Deliverer, the Lord Jesus Christ. The 
coming of this deliverer was delayed for 4000 years. 
By this means all the natural tendencies of the human 
heart were displayed, and man's inability to work out 
nis own restoration to holiness and happiness was fully 
proved. Hence the necessity of the redemption by 



ON THE lord's SUPPER. 17 

Jesus Christ, was made manifest ; men were prepared 
to expect some grand fulfilment of the splendid lan- 
guage of prophecy, and the faith of God's servants in 
his promises, was exercised and proved. But though 
the coming of our Lord was so long delayed, such clear 
intimation of his person, character, and work, were 
given, that no sincere inquirer could mistake the 
Messiah when at length he appeared. 

In order to fulfil his gracious design, it pleased God 
to set the people of Israel apart from other nations, 
and to enter into a covenant with them. With this 
national covenant was interwoven a variety of rites 
and ceremonies, typical of the promised Redeemer. 
Among these rites, sacrifices (vv^hich had been before 
appointed,) hold a distinguished place. When animals 
were offered in sacrifice, they were, in pursuance of 
God's direction, slain before his altar, and offered up 
to him by the Priest, as an atonement for the sins of 
the worshipper. Thus " he was reminded, on the one 
hand, for his humiliation, of the forfeiture of his own 
life, of the death which he deserved on account of sin ; 
and on the other, for his consolation, of the promised 
substitution of another in his stead, to bear his sin, to 
atone for his guilt, and to screen him from its deserved 
punishment." A lamb was, according to the Mosaic 
law, slain every morning and every evening. It is 
with reference to this that our Lord is called the 
Lamb, the Lamb of God, that taketh away the sins of 
the world. These sacrifices of the Jewish Church were 
then figurative of his death for our sins. 

The PASSOVER must also be here particularly noticed. 
It was one of the three principal feasts of the Jews, 
appointed in remembrance of their deliverance from 
Egypt. At this feast, a lamb, after it had been pre- 
sented and slain before the altar, (Deut. xvi. 5,) was 
roasted with fire, and eaten with unleavened bread.* 

* Several learned men have supposed that the Lord's 
Supper was designed to be similar to the ancient Feasts on 
Sacrifices. Their general statement on this subject is as 
fcllows : — 



18 bickersteth's treatise 

The Jews were to show their children at this feast, 
how God had delivered them from Egypt. Exod. xii. 

The Jews at the peace offering sacrifices, (Lev. vii. 15 — 
20.) as well as at the passover, were accustomed to feast on 
the victim that had been offered as a sacrifice, 1 Sam. ix- 
13. The Heathen nations also retained the practice of 
eating a part of the victim which thev sacrificed, (Exod. 
xxxiv. 15 ; Xum. xxv. 2 ; Psalm cvi. 8.) in order to partici- 
pate of the propitiation supposed to be effected by the sa- 
crifice. The custom of a feast upon a sacrifice was very 
general, and the idea was, that all who partook of the feast 
manifested an approval of the worship, and partook of the 
benefit of the sacrifice. Hence the Apostles forbid Chris- 
tians to eat of meats offered to idols, (Acts xvi. 29.) and St. 
Paul shows the Corinthians how utterly inconsistent it was 
that they who went to the Lord's table should yet go to the 
table of idolaters ; ye cannot drink of the cup of the Lord 
and the cup of devils ; ye cannot he partakers of the Lord's 
table and of the table of devils. Hence also St. John speaks 
strongly and repeatedly against those who eat of the sacri- 
fices offered to idols. Rev. ii. 1-4. 20. Many think that in 
the institution of the Lord's Supper, our Lord therefore avail- 
ed himself of this ancient and general practice, in order by 
analogy to impress more forcibly on the minds of his dis- 
ciples the nature of his death as a sacrifice, the necessity 
of an interest in it, and the duty of professing before others 
our faith in his blood. Por a' farther illustration of this 
view, the reader is referred to Cudworth, Waterland, Pel- 
hng, Warburton, Cleaver, Knox, A. Clarke, Card, and 
others who have written at large on this point. 

But the writer, after considermg: what has been written 
on this subject, seriously hesitates in adopting this \-iew, on 
these grounds. We do not eat of the victim itself. What 
we do is in remembrance of him who was the victim. The 
sacrifice for sin is the principal point commemorated, and 
the Jewish sacrifice for sin was not to be eaten. The notion 
does not necessarily flow either from the Apostle's state- 
ment in the Epistle to the Coiinthians, or our Lord's words 
in the appointment. Por these reasons the writer cannot 
but think that those who make the Lord's Supper a feast on 
a sacrifice, go farther than the scriptures bear them out — 
they have formed an ingenious analogy to the sentiments 
and rites of antiquity in many particulars; but they do not 
appear to him to have satisfactorily proved that it was our 
lird's intention that this ordinance should be of a similar 



ON THE lord's SUPPER. 19 

26; xiii. 8. The way in which the Jews observed the 
Passover, will illustrate some particulars in the appoint- 
ment of the Lord's Supper. After they had used great 
dilifi^ence in putting away all the leavened bread from 
their houses, at the time of eating the Passover, they 
were accustomed to take a piece of the unleavened 
bread, and bless, break it, and distribute it to those as- 
sembled. They drank wine together out of several 
distinct vessels, with grateful acknowledgments of 
God's goodness to them, declaring- at this time the 
things which he had done for Israel. The whole was 
concluded with a hymn of praise. It is obvious how 
similar several of the rites observed at the Passover, 
were to those adopted in tlie Lord's Supper. 

We will only notice farther with respect to the 
Jewish Dispensation, the ratification of it. The 
covenant made at Mount Sinai was ratified by the 
sprinkling of blood. After the victim had been sacri- 
ficed unto the Lord, we read, Moses took half of the 
bloody and put in hasons, and half of the blood he sprink^ 
led on the altar. And he took the book of the covenant^ 
and read in the audience of the people, and they said, All 
that the Lord hath said will we do, and be obedient. And 
Moses took the blood and sprinkled it on the people, and 
said. Behold the blood of the covenant which the Lord 
hath made with you concerning all these words. Exod. 
xxiv ; Heb. ix. 19, 20. Such was the introduction of 
that large and grand system of typical atonements, 
which continued in force till He appeared who put 
away sin by the sacrifice of himself . Heb. ix. 26. 

Let us now view the appointment of the Lord's Sup- 
per It was at the feast of the Passover, and, as is ge- 
nerally supposed, immediately after partaking of it, and 
probably in the way that has been described, that our 
Lord instituted this ordinance, to be a constant me- 



nature to the ancient feasts on a sacrifice. Nor is such a 
view by any means necessary in order to rescue this Insti- 
tution from the statement, given by some, of its being a 
mere memorial, unattended with special benefits ; as the 
subsequent part of this Treatise will sufficiently show. 



20 bickersteth's treatise 

morial of his atonement for sin, and of his ratification 
of a better covenant by his own death. 

The true Paschal Lamb, even Jesus Christ, being 
about to be offered up as a sacrifice for our sins, the 
type and shadow, now that the antitype and substance 
were come, were no longer to be used. The slaying 
of the lamb was therefore to be relinquished, and in- 
stead of tlie Paschal Feast of remembrance, the feast 
of the Lord's Supper was appointed. One was in- 
stituted the night before the deliverance from Egypt, 
the other the night before our deliverance from our 
iniquities. One commemorated redemption from 
Egyptian bondage, the ether, a better redemption from 
the bondage of sin. One prefigured, by shedding of 
blood, the redemption of Christ ; the other would ex- 
hibit, by striking emblems, a redemption already ac- 
complished. By this new ordinance our Lord told his 
disciples, the Jewish Dispensation was passing away, 
and the Christian, clearer and fuller in its light, and 
richer in its blessings, was established in its place. 

With this information, the words recording the ap- 
pointment of this ordinance will be more easily un- 
derstood. We have an account of them in four dif- 
ferent parts of the New Testament. Matt. xxvi. 
26—30 ; 3Iark xiv. 22—26 ; Luke xxii. 18—20 ; 1 Cor. 
xi. 23 — 25. As they in some measure vary, the whole 
are here given. 



ON THE LORD S SUPPER. 



21 



Matt. xxvi. 

(2G.) And as 
they were eat- 
ing, Jesus took 
bread, and bless- 
ed It, and brake 
it, and gave to 
the disciples, 
and said, Take, 
eat; this is my 
body. 



(27.) And he 
took the cup,and 
gave thanks, and 
gave it to ihem, 
Baying, Drink ye 
all of it. 

(2S.) For this 
is my blood of 
the New Testa- 
ment, which is 
Bhed for many 
for the remission 
of sins. 

(29.) But I say 
unto you, I will 
notdrink hence- 
forth of this fruit 
of the vine, until 
that day when 
I drink it new 
with you in my 
Father's king- 
dom. 

(30.)Andwhen 
they had sung 
an hymn, they 
went out intotlic 
Mount ofOlives. 



Mark xiv. 

(22.) And as 
they did eat, Je- 
sus took bread, 
and blessed, and 
brake it, and 
gave to them, 
and saidf Take, 
eat ; this is my 
body. 



(23.) And he 
took thecup,and 
when he had 
given thanks, he 
gave it to them: 
and they all 
drank of it. 

(24.) And he 
said unto them, 
This is my blood 
of the New Tes- 
tament, which is 
shed for many. 



(25.) Verily I 
say unto you, I 
will drink no 
more of the fruit 
of the vine, until 
that day that I 
drink it new in 
the kingdom of 
God. 



(26.) And when 
they had sung 
an hymn, they 
went out into the 
Mount ofOlives. 



Luke xxii. 

(19.) And he 
took bread, and 
gavethanks,and 
brake it, and 
gave unto them, 
.-^aying, Tiiis is 
my body which 
i.s given for you: 
this do in re- 
membrance of 
me. 



1 Cor. xL 

(23.) The Lord 
Jesus, the same 
night in which 
he was betrayed, 
took bread. 

(24.) And when 
he had given 
thanks,he brake 
it, and said, 
Take, eat: this is 
my body which 
is broken for 
you: this do, in 
remembrance of 



(20.) Likewise 
also the cup af- 
ter supper, say 
ing, This cup is 
the New Tes- 
tament in my 
blood which is 
shed for you. 



(18.) For I say 
unto you, I will 
not drink of the 
fruit of the vine, 
until the king- 
dom ofGod shall 
come. 



(25.) After the 
same manner he 
also took the 
cup, when he 
had suppedjsay- 
ing. This cup is 
the New Tes- 
tament in my 
blood : this do 
ye, as oft as ye 
drink it, in re- 
membrance of 



These different passages have been put together in 
a harmony as follows : 

The Lord Jesus, the same night in which he was 



22 bickersteth's treatise 

betrayed, as they were eating, took bread ; and when he 
had blessed it, and given thanks, he brake it, and gave 
it to the disciples, and said. Take, eat ; this is my body 
which is given and broken for you; this do, in remem- 
brance of me. 

And, after the same manner, he also took the cup, 
after supper; and gave thanks, and gave it to them; 
saying. Drink ye all of it ; and they all drank of it, 
and he said unto them. This is my blood of the New 
Testament, and this cup is the New Testament in my 
blood, which is shed for you and for many, for the re- 
mission of sins. This do ye, as oft as ye drink it, in 
remembrance of me. 

Verily I say unto you, 1 will drink no more of the 
fruit of the vine, until that day when I shall drink it 
new with you in the kingdom of my Father, in the king- 
dom of God. And when they had sung an hymn, they 
went out into the Mount of Olives. 

It is evident that there are several expressions here 
used which require to be duly understood, before we 
can intelligently observe this ordinance. Why are 
bread and wine to be used on this occasion ? In what 
sense was the bread our Saviour's body ? how was the 
cup his blood ? What is the meaning of his body given 
and broken ; and his blood shed for us ? Why are we 
to eat this bread and drink of this cup ? What is the 
nature of the New Testament? In what views are we 
to remember Christ, and what is the necessity and 
benefit of so doing ? The consideration of some of 
these particulars will properly come in this chapter ; 
but others of them which rela*te more directly to the 
great doctrines of the Gospel, will require more full 
discussion in distinct chapters. 

Do you ask. Why bread was appointed to be used ? — 
We reply, it was not only at hand when our Lord 
appointed the institution, but it is a most significant 
emblem of that which it was intended to represent. 
It is so not merely in the mode of its preparation for 
our use, but as, when prepared, it is the ordinary sup- 
port of man, the most common, necessary, and whole- 
some kind of food. What then can better represent 



ON THE lord's SUPPER. 23 

that incarnate, suffering, and dying Saviour, who is 
the food of our souls ? 

Do you ask, Why wine was appointed ? — ^We reply, 
this also was not only at hand, but the preparation of 
wine is likewise a significant emblem of our Saviour's 
sufferings. Wine, too, is in its properties strengthen- 
ing and exhilirating ; give wine unto those that be of 
heavy hearts, (in the margin, bitter of soul, Prov. xxxi. 
6.) It is wine that maketh glad such hearts. Psalm 
cxiv. 15. And in this view, wine is an apt figure of 
that blood of Christ, which being forced from his 
bruised body, and shed for our sins, is suited to revive 
and comfort the fainting spirit of man.* 

Do you ask, Why are both bread and wine ap- 
pointed? — Various reasons may be given for this. 
Some have thought that the thing may be doubled to 

* The direction to drink wine, as representing the blood 
of Christ, seems contrary to the analogy of the Jewish Dis- 
pensation, where both people and priests were forbidden to 
taste the blood in any case ; nor were the priests even 
permitted to eat the flesh of the sin offering. Some have 
supposed that our Lord designed to point out the nearer 
communion which we have with God, and the clearer 
discoveries of the way of pardon through the Gospel. " We 
have," says Bishop Patrick, " such a token and pledge of 
forgiveness by this sacrifice, as the ancient people of God 
had not, of forgiveness of their offences by the blood that 
was offered at their altar." Heb. xiii. 10. Perhaps how- 
ever, it might serve to intimate more strongly, as it doubt- 
less would, by its being contrary to the current of all their 
prejudices, that Christ actually powrec? out his soul unto death, 
m giving his blood ; it may also show that the words of 
our Lord in this ordinance, will not bear, in any view, a 
literal Interpretation. The peculiar direction that all should 
drink of it, and the assurance that all did drink, is observa- 
ble in connection with the practice of the Roman Catholics 
to deny the cup to the laity. Nor does the propriety of that 
practice appear from the assertion sometimes made, that 
"all then present were ministers ;" for, not to say that the 
disciples could at that time be only considered as believers 
i» general, such a view of the matter would prove too much ; 
it would go to show that the laity should be denied the 
bread as well as the wine. 



24 bickersteth's treatise % 

show the certainty and importance of it. Gen. xli. 
32. But there are other more forcible reasons. The 
separation of the blood from the body marks more 
strongly the death of the victim as a sacrifice. The 
blood was considered in a peculiar way to be the life 
of every living creature, and that which made an atone- 
merit for the soul. Lev. xvii. 11. Again, it is said, (ver. 
14.) with marked emphasis, It is the life of all flesh ; 
the hlood of it is for the life thereof; therefore I said unto 
the children of Israel, ye shall eat the blood of no manner 
of flesh ; for the life of all flesh is the hlood thereof: who- 
soever eateth it shall he cut off. In the appointment, 
therefore, of the blood as distinct from the body, there 
was another strong intimation, that our Saviour giyes 
his life for us — that his soul was made an offering for 
sin. The Jews could not hear the command. This is 
my blood, drink ye all of it, without thinking of his life 
being offered up for ours. The broken bread was 
very descriptive of our Saviour's humiliation, but does 
not afford that complete and striking emblem of his 
death, which, under these circumstances, wine poured 
out, the figure of his blood shed, does. Besides, as 
meat and drink are both necessary to nourish us, so 
the two figures, of the body and blood, seem given to 
show us that there is in Christ Jesus a complete 
nourishment for the soul, and that we need only look 
to him for every part of our salvation. To omit either 
bread or wine is to depart from that primitive institu- 
tion, on which the whole authority of this ordinance 
rests. 

We have now to explain in what sense the bread 

WAS OUR saviour's BODY, AND THE CUP HIS BLOOD. The 

previous remarks will have prepared the way for a 
right understanding of these words. Let us remem- 
ber, also, the general nature of expressions used in 
the appointment of divine ordinances. Of circum- 
cision it is said. This is my covenant, (Gen. xvii. 18.) 
though it was only the token of the covenant. Of eat- 
ing the Paschal Lamb, it is said,./it is the Lord^s Pass- 
over^ (Exod. xii. 11.) though it was only the sign oi 
his passing over the Israelites. St. Paul calls the 



ON THE lord's SUPPER. 25 

manna spiritual meat, and the water that flowed from 
the rock spiritual drink, and says that rock was Christ, 
1 Cor. X. 3, 4. So Christ is called our Passover. 1 
Cor. V. 7. Amid these obvious figures in similar cir- 
cumstances, there can be no diiiiculty with an un- 
biassed mind, as to the true interpretation of these 
words. The disciples do not appear to have seen any 
obscurity in them, nor to have asked our Lord to ex- 
plain them. They had before been reproved for a 
literal interpretation of our Lord's direction, takeheed^ 
and beware of the leaven of the Pharisees and Sadducees. 
Matt. xvi. 6 — 9 ; Mark viii. 15 — 2L They had seen 
how the Jews had erred at Capernaum, (John vi. 52.) 
though literally interpreting- similar expressions to 
those under consideration, at which time our Lord 
told them, the words that I speak unto you they are spirit 
and they are life. John vi. 63. And when our Lord 
instituted this ordinance, they were not in the least 
danger of imagining the bread and wine to be the 
actual body and blood of the Saviour, because he was 
then conversing with them. From these considera- 
tions it is evident that the declarations of our Lord on 
this occasion, by no means require an interpretation, 
so altogether remote from common sense and expe- 
rience, as either the transubstantiation of the Ro- 
man Catholic, or the consubstantiation of the Lu- 
therans.* Had our Lord meant that any constant 



* These terms, transuhstantiation, and consubsfantiation, 
though they may be understood by the great majorit>^ of 
the readers of this work, are not probably understood by 
all, and it is therefore hoped that a definition of them may 
not be considered out of place, or unimportant. By iran- 
substantiation, is meant that immediately on the act of con- 
secration, the elements of bread and \\me, become actually 
the body and blood of Christ, so as no longer to be bread 
and wine It is easy for any one, who will calmly reflect 
on the subject, to see the monstrous absurdity^ of this dogma 
of the Roman Cathohc church. It is attempted to defend 
this doctrine, upon the principle that it is a great mystery ; 
and I once heard Bishop England remark, that the miracle 
M still more eitraordinEuy, because that w hile to the sensei 
C 



26 bickersteth's treatise 

miracle of such kind was to be performed by his 
ministers, and believed by his people, how diiOferent 

there appears nothing but bread and wine, there was in 
fact and essence, no bread and wine present, but the real 
body and blood of Christ. A myster\% as correctly under- 
stood, is something which transcends the hraited powers of 
reason, but which has nothing in it contrary- to reason. In the 
doctrine of transubstaniiation, however, there is a palpable 
contradiction ; for the evidence of our senses cannot mislead 
us as to the realit}- of the thing submitted to examination. 
If the consecrated bread appears hke bread, feels hke 
bread, smells hke bread, and tastes hke bread, it is utterly 
impossible to conceive that it should all the while be real 
flesh and blood, of which, to the senses, it has not one ap- 
pearance or attribute. — One great error of this kind gene- 
rally peves the way for another equally or still more mon- 
strous. On the idea that the c-onsecrated wafer is the 
real body and blood of Christ, is founded the denial of the 
cup to the lait}-; for the wafer being changed into the 
body of Christ, and the body being composed of flesh and 
blood, so whoever eats the wafer, does of necessity- eat the 
flesh and drink the blood of the Son of God. Thus much 
for the absurd and most unaccountable doctriue of transub- 
stantiation with its concomitant. 

Consuhstantiation, a kindred doctrine, was held by many 
of the early Lutherans. I do not know that it is held by 
the modem Lutherans, and though I am not prepared to 
say, I am rather of opinion that it is not, but that they agree 
in sentiment with our own church. There is some doubt 
however on this point. The doctrine does not vary very 
materially from trans ubstantiation when critically examin- 
ed ; and there seems to be rather a nominal distinction be- 
tween the terms than a real difference. By consuhstantia- 
tion is to be understood, that after the consecration of the 
elements, the body and blood of Christ are really present, 
though the bread and the wine remain the same m their 
nature and qualities. 

In contradistinction to these erroneous opinions, our 
church holds the doctrine that the bread and the wine are 
simply the emblems or s\Tnbols of the body and blood of 
Christ, and the 2Sth article declares, that' " the body of 
Christ is given, taken, and eaten in the supper, only after 
an heavenly and spirimal manner. And the mean where- 
by the body of Christ is received and eaten in the Supper 
is faith."— G. T. B. 



ON THE lord's SUPPER. 27 

would have been his expressions ! The words are not, 
»' This is now, and will be ever hereafter, when you 
meet together, my transubstantiated and real body," — 
or, " let it now and ever hereafter be changed into 
my body," — but merely, " this is my body.''' As he 
said, " / am the true ?)ine," " / am the door" meaning 
they were a figure of him ; so the bread was the em- 
blem, figure, or token of our Saviour's body, and the 
wine of his blood. Just as in seeing a bust of the 
king, we should say, " This is the king !" so does our 
Saviour say, " This is my body /" There was a pecu- 
liar propriety in the expression which he made use of, 
when we consider the institution as appointed in re- 
membrance of his sacrifice, and as declaring the 
establishment of a new covenant, ratified as the old 
had been, by the shedding of blood. This will be 
more fully pointed out in the subsequent chapter. 

The expression used in giving the cup, this is my 
hlood^ must be interpreted as a figurative expression. 
The cup manifestly denotes the wine in the cup, and 
that wine was the figure of our Saviour's blood. And 
one admitted figure surely ought to make those who 
would be disposed to insist on a literal interpretation 
hesitate in their statements. 

But when the writer remembers how the most 
eminent servants of God have contended with each 
other on this subject, he cannot but add an earnest 
desire that it might please God that all who love our 
Saviour in sincerity, might learn to lay aside fierce 
disputes about that appointment, which is peculiarly 
calculated, when rightly viewed, to fill our hearts 
with love to him, and love to each other ; and that all 
his people desiring in simplicity of heart to believe 
what he has declared, and to practise what he com- 
mands, might ever seek to edify each other in love. 

Having in this chapter explained several of the ex- 
pressions in the appointment of the Lord's Supper, 
we shall proceed to consider in subsequent chapters, 
more at large, those important doctrines directly con- 
nected with it. 



28 bickersteth's treatise 



CHAPTER II. 

The Atonement made hy the Death of Christ, 

In the preceding" chapter we Jiave seen, that in insti- 
tuting the Lord's Supper, our Saviour stated, that his 
body was given and Iroken for his disciples, and his 
blood was shed for them, and /or many y for the remis- 
sion of sins. 

There is an evident reference in these words, to the 
sacrifices of the law of Moses, which were figurative 
of the one g-reat sacrifice of Christ. The epistle to the 
Hebrews shows this sufiiciently. A body broken, and 
blood shed for the remission of sins, exhibit the mean- 
ing and intent of the Mosaic sacrifices. 

Those sacrifices, and that of Christ, are thus con- 
trasted in the Hebrews, (ix. 11.) But Christ being 
come an High Priest of good things to co?ne, hy a greater 
and more perfect tabernacle, not 7nade withhands^that is 
to say, not of this building ; neither by the blood of goats 
and calves, but by his own blood, he entered in once into 
the holy place, having obtained eternal redemption for 
us. For if the blood of bulls and of goats, and the ashes 
of an heifer sprinlling the unclean, sanctifieth to the 
purifying of the flesh, how much more shall the blood 
of Christ, who through the eternal Spirit offered him- 
self without spot to God, purge your consciences from, 
dead ivorhs, to serve the living God 7 

Indeed the blood of the sacrifice was in the law of 
Moses so indispensable to the pardon of sin, that we 
are assured, without shedding of blood is no remission, 
Heb. ix. 22. The reason is given in Lev. xvii. 11. 
For the life of the flesh is in the blood, and I have given 
it to you upon the altar to make an atonement for your 
souls, for it is the blood that maketh atonement for the 
soul. 

The word atonement, in our language, signifies 
agreement ; or the means by which agreement or re- 
conciliation is made. The general meaning of the 
original Hebrew word is, to hide, or cover. When it 



ON THE lord's SUPPER. 29 

refers to sin, it means sin forgiven, remitted, or ex- 
piated, through the legal rite appointed for that pur- 
pose.* 

The Levitical atonement, in all cases, produced the 
effect of fitting for the divine service. Where moral 
character vi^as concerned, (which in one view was the 
case, even when atonement was made for the holy 
place, &c. for they were unclean through the trans- 
gressions of the people, Lev. xvi. 16 — 19.) the atone- 
ment was an act of propitiation, being the appointed 
way for making the Divine Being propitious and 
favourable to his people. So that atonement and re- 
conciliation, or forgiveness, were thus intimately con- 
nected. 

By the atonement made by the death of Christ, we 
mean, then, that the sufferings and death of our Lord 
were accepted as a sacrifice for sin, in regard to which 
God forgives our iniquities. 

Were there no other proofs of this doctrine than 
those expressions used in the appointment of the 
Lord's Supper, they would establish it. But it has 
pleased God to express so important a truth in a great 
variety of ways. 

Before we quote additional proofs of this great doc- 
trine, let us briefly notice the dignity of the victim 
who gave himself up as a sacrifice. God was manifest 
in the flesh ; He who is over all, God blessed for ever ; 
Jehovah our righteousness ; the Mighty God ; the 
Everlasting Father ; the Alpha and Omega ; the &e- 
ginning and the endings which is, and which vms, and 
which is to come ; He was made flesh and dwelt among 
us. By this mysterious p.rid incomprehensible union 
of the divine and human natures in the person of our 
Lord, an infinite value was given to his sufferings and 
death, so that his blood cleanseth from all sin ; he is 
the propitiation for our sins, and not for ours only, but 
also for the sins of the whole world. It is this view alone 
which speaks peace to the troubled conscience. When 

* See Magee on the Atonement, and Wardlaw on tho 
Socinian Controversy. 
c2 



30 bickersteth's treatise 

a man is truly awakened to a sense of the multitude 
and the magnitude of his transgressions, the infinite 
majesty of Him against whom he has offended, and 
the true desert and tremendous consequences of his 
sins, he then feels the value of an atonement made by 
one who is God as well as man, and rejoices in it as 
that which can alone be a sufficient satisfaction for 
his guilt. 

What then do the Scriptures say of the sufferings 
and death of the divine Redeemer ? In the Old Testa- 
ment we find various testimonies to his atonement. 
Thus in the 53d of Isaiah, we read, — The Lord hath 
laid on Mm the iniquity of us all — He was wounded for 
our transgressions, he was bruised for our iniquities, the 
chastisement of our peace was upon him, and with his 
stripes we are healed. — When thou shalt make his soul 
an offering for sin, he shall see his seed. He was fore- 
told by Daniel, as the Messiah to he cut off, but not for 
himself. The appointed period of his coming was 
fixed, to finish the transgression, and to make an end of 
sins, and to make reconciliation for iniquity. The New 
Testament language is still more express and de- 
cisive — The Son of Man came to give his life a ransom 
for many. Matt. xx. 28. He died for the ungodly. Rom. 
V. 6. God hath made him to be sin (a sin offering) for 
us who knew no sin, that we might be made the righte- 
ousness of God in him. 2 Cor. v. 21. He gave himself 
for us an offering and a sacrifice to God. Eph. v. 2. 
He has reconciled both (Jew and Gentile) unto God, in 
one body by the cross. Eph. ii. 16. Who, his own self, 
hare our sins in his own body on the tree. 1 Pet. ii. 24. 

These are but a brief selection of passages which 
show that the all-important truth of an atonement for 
sin, made by the Son of God, is confirmed by a great 
variety of expression, and by repeated testimonies and 
declarations. How very different would have been 
the mode of expression, had Christ merely died as an 
example, and pattern of patience, and long-suffering ! 
How easy and natural v/ould it have been for all the 
sacred writers to have used another phraseology, had 
they designed to convey any other instruction than 



ON THE lord's SUPPER. 81 

that which is obvious at the first glance, to every 
simple and humble mind! The doctrine of the atone- 
ment will from such passages be manifest to those who 
read the Scriptures with an unbiassed and unpre- 
judiced mind! 

The great design of this atonement is clearly and 
fully expressed by St. Paul, in the 3d of Romans. 
After having shown the universal sinfulness and guilt 
of man, he goes on to declare the way of acceptance 
with the holy and righteous God in these words — 
" Being justified freely by his grace, through the 
redemption that is in Jesus Christ, whom God hath 
set forth to be a propitiation, through faith in his 
blood, to declare his righteousness for the remission 
of sins that are past, through the forbearance of God : 
to declare, 1 say, at this time his righteousness, that 
he might be just, and the justifier of him which be- 
lieveth in Jesus." 

We may observe in this passage, that the apostle 
notices two leading effects connected with and result- 
ing from the atonement of Christ. It illustrates the 
divine perfections, and at the same time brings salva- 
tion to the guilty. 

It ILLUSTRATES THE DIVINE PERFECTIONS. The doC- 

trine of Christ's propitiation is the solution of an ap- 
parently inexplicable difficulty. The holy and righ- 
teous God who had asserted that he v/ould not acquit 
the guilty J and who had declared, he that justijieth the 
wicked, and he that condemneth the just, even they both 
are an abomination to the Lord, had yet for 4000 years 
been pardoning and blessing sinful man, and was then 
dispensing pardon to believers through the world. 
This procedure the apostle shows is consistent with 
the justice of God, and the truth of his w^ord, by the 
death of Christ being an atonement for sin. The 
strictness, purity, and excellence of God's holy law 
are fully manifested, his authority is preserved, the 
ends of justice are obtained even in a more impressive 
way by the incarnation, sufferings, and death of the 
divine substitute, than they would have been merely 
by the punishment of the guilty creature. 



82 bickersteth's treatise 

While the mercy of God is fully displayed, his ab- 
horrence of sin is at the same time manifested in the 
strongest way Dr. Wardlaw has well expressed this. 
Speakings of the substitution of Immanuel as a volun- 
tary surety, to bear the curse of the law in the room 
of the guilty, he says, " In this substitution we see 
displayed in a manner unutterably affecting and awful, 
the holy purity of the divine nature, for no testimony 
can be conceived more impressive of infinite abhor- 
rence of sin than the sufferings and death of the Son 
of God. Here, too, we behold the immutable justice 
of the divine government, inflicting the righteous 
penalty of a violated law. It is to be considered as a 
fixed principle of the Divine Government, that sin 
must be punished, that if the sinner be pardoned it 
must be m a way that marks and publishes the evil of 
his offence. This is also effected by substitution, and, 
as far as we can judge, could not be effected in any 
other way. In inflicting the sentence against trans- 
gression on the voluntary and all-sufficient Surety, 
Jehovah, while he clears the sinner, does not clear 
his sins. Although clothed with the thunders of vin- 
dictive justice against transgression, he wears to the 
transgressor the smile of reconciliation and peace : he 
dispenses the blessings of mercy from the throne of 
his holme ss ; and, while exercising grace to the guilty, 
he appears in the characters, equally lovely and ven- 
erable, of 



- The smnei**9 friend 



And sin's eternal foe. 

"In this way then all the ends of public justice are 
fully answered. The law retains its complete and 
unmitigated perfection, is magnijied and made ho- 
nourable^ the dignity and authority of the Divine Gk>- 
vernment are maintained and even elevated — all the 
perfections of Deity are gloriously illustrated and ex- 
hibited in sublime harmony. Such a view of the 
Divine Being is presented on the cross as is precisely 
calculated to inspire and maintain (to maintain too with 
a power which will increase its influence the more 



ON THE lord's SUPPER. 38 

closely and seriously the view is contemplated) the 
two great principles of a holy life, the love and the 
FEAR of God, filial attachment, freedom, and confi- 
dence, combined with humble reverence and holy 
dread." 

The importance of the subject, and the justice and 
excellence of Dr. Wardlaw's remarks, will justify the 
length of the quotation. 

We may observe also that salvation is thus become, 
as it respects Christ and those for whom he died, an 
act of divine justice as well as divine mercy. God, 
as he is a just God, does not condemn believers, since 
Christ has borne the punishment of their sins, and 
purchased them for himself Blessed be God, our 
pardon and acceptance in Christ Jesus, is now built 
on that very attribute which is so dreadful and alarm- 
ing to the offending sinner ! That which seemed the 
main bar against our acceptance, is now become the 
very ground why God accepts. Justice and mercy 
both triumph together. God remains righteous, and 
yet rebellious man may be for ever blessed. 

Thus the cross of Christ gives the brightest display 
of all the divine perfections. It is a glass in which 
all created intelligences may see and discover, in a 
way that they never otherwise could, the glory of 
God's wisdom, power, righteousness, justice, mercy, 
and truth. 

While God is glorified, through the same atone- 
ment, A WAY OF SALVATION IS PROVIDED FOR SINNERS. 

We shall have occasion, in considering afterwards the 
nature of the New Covenant, to enter into a fuller 
view of the nature of this salvation, and therefore will 
here only briefly notice some of the more direct bless- 
ings which are obtained by this atonement, 

There is, first, forgiveness. " We have redemp- 
tion through the blood of Christ, the forgiveness of 
sins, according to the riches of his grace." The 
apostle, in the passa^rs in Romans above referred to, 
also shows that God is righteous, in the remission of 
sins that are past. As if he had said, the sins com- 
mitted before the coming of Christ, were, through the 



34 bickersteth's treatise 

infinite compassion of God, forgiven on account of the 
propitiation that was to be effected by his death. All 
the sin of man, therefore, that ever was, or will be 
forgiven, was forgiven through his atoning sacrifice. 
God's exacting the punishment of sin in the death of 
Christ, explained the mystery of divine patience and 
truth, in not punishing our first parents, Adam and 
Eve, with instant death, and in bearing, for so many 
thousand years, with the wickedness of mankind ; 
and it cleared the divine righteousness, and accounted ' 
for his forbearance with the rebellion and sin of his 
creatures. The same atonement is still amply suflEi- 
cient to cover the whole of our transgressions against 
the divine law. The pardon of sin, of all sin, of the 
greatest and most aggravated sins, the free and entire 
removal of the load of guilt from the conscience, this . 
is the glory of the Gospel of Christ. 

The benefit of the atonement of Christ is also ex- 
hibited in another light as the cause of the free justi- 
fication of the believer. His sins are not only par- 
doned, but he is freed from the penalty of sin. Being 
justijied freely by his grace, is the great blessing which 
the apostle grounds on Christ's propitiation. By this 
redemption of Christ, a way is provided for the guilty 
sinner being accounted and dealt with as altogether 
righteous. God, whose judgment is according to truth, 
whose sentence is final and decisive, is the justijier 
of him who helieveth in Jesus. 

Nor can wc also forbear noticing sanctification, 
as another effect connected with the atonement. It 
is, as we have seen, peculiarly calculated to promote 
genuine love to God and man. " Ye are bought with 
a price ; therefore, glorify God in your body and in 
your spirit which are his — If God so loved us, we 
ought also to love one another." His unspeakable 
love furnishes the most powerful and attractive motive 
to obedience ; and adds new force to every other con- 
sideration which called on us to obey the will of God. 

Let us farther observe, how we partake of the 
BLESSINGS of THE ATONEMENT : for in vaiu, as to our 
salvation, has Chiist shed his precious blood and glori- 



ON THE lord's SUPPER. 85 

fied God, and procured blessings for man, if we are 
not partakers of the henejit. On this important point, 
the Scriptures are very express. It is through faith 
in his blood that God is propitious to us. God justifies 
him that believeth in Jesus. Rom. iii. 25, 26. "To 
him that worketh not, but believeth on him that justi- 
fieth the ungodly, his faith is counted for righteous- 
ness." Rom. iv. 5. Similar passages are very numer- 
ous. The nature of faith will be considered more at 
large in the following chapter. 

We would now press on the reader's attention the 
importance of the subject. It is not a matter of mere 
speculation and theory, but a principal, a practical, 
and a most cheering truth, revealed for our unspeaka- 
ble benefit. The subject is of infinite magnitude. It 
is God's appointed plan of salvation : it is his only 
plan : " there is none other name under heaven given 
among men w^ hereby we must be saved." Surely no- 
thing can be conceived of more immense moment to 
the human race, than that which concerns the salvation 
of innumerable millions of immortal souls, their peace 
and holiness here, their deliverance from eternal wo, 
and their obtaining eternal life. O that every reader 
may so seek an interest in this salvation, as to enjoy 
its blessings, and to feel in his own happy experience, 
what an animating motive the atoning death of Christ 
is to a life of holiness and devotedness to that God 
who so loved us, that he spared not his own Son, hut 
delivered him up for us all. We cannot speak of this 
great subject merely in the language of cold statement. 
Christian reader I let our hearts magnify and praise 
the Lord. The Lord hath done great things for us, 
whereof we are glad. Let our songs ascend up to his 
throne. Let us join the heavenly host in their never- 
ceasing hymn — " Worthy is the Lamb that was slain, 
to receive power, and riches, and wisdom, and strength, 
and honour, and glory, and blessing." 

The view which has thus been given of the death 
of Christ appeared needful to enable us to form right 
conceptions of the Lord's Supper. In this view of his 
death, well might a solemn ordinance b« appointed, 



36 bickeesteth's treatise 

for its perpetual exhibition, and commemoration.* 
Dr. Doddridge justly remarks, " I apprehend this or- 
dinance of the Eucharist to have so plain a reference 
to the atonement or satisfaction of Christ, and to do 
so solemn an honour to the fundamental doctrines of 
tlie Gospel, that I cannot but believe that while this 
sacred institution continues in the Church, (as it will 
undoubtedly do to the end of the world) it will be im- 
possible to root that doctrine out of the minds of plain 
humble Christians.'' 

As you have seen, the very words appointing" the 
ordinance bring before us the doctrine of the atone- 
ment, by telling us of Christ's body given and broken 
for us, and his blood shed for the remission of our 
sins. 

We shall farther see, in the next chapter, how we 
participate in the atonement of Christ 



CHAPTER III. 

On faith inChrisfs Atonement, 

The Lord's Supper is manifestly an Institution de- 
signed only for Christians, for sincere believers in 
Jesus Christ. It is well known that the primitive 

* How dreadfully the Socinians would pervert this ordi- 
nance, may be seen in the following extract from one of 
their writers. '• If the Unitarian Society, on their Enghsh 
Anniversary Festival, were to consecrate the first goblet to 
the immortal memory of the great founder of their faith, 
they would more faithfully copy the spirit of this Institution, 
than any rival creedsman, and would accomplish the asso- 
ciation of religion with the national and habitual pleasures 
of mankind." Dr. Gregory on this makes the following ob- 
ser^-ation. "This attempt at transmuting the orgies of 
Bacchus into a Christian rite will not succeed with those 
who have beheld by faith the Lamb of God that taketh away 
the sins of the -world" 



ON THE lord's SUPPEE. 37 

churches were very particular in exercising a strict 
discipline, to keep the unbelieving- from that holy table. 
Indeed, our attendance there without faith in Hiin, 
would be a mere act of hypocrisy. 

Hence it becomes important for us to understand 
the nature of faith. The idea is in itself so simple, 
as rather to be obscured than elucidated by definition. 
Faith in God's word is the same as faith in man's word, 
a sure belief of what is said. True faith is a practical 
belief of the word of God, and especially the record 
which it hath given of his Son. " If we receive the 
witness of men, the witness of God is greater — he that 
believeth not God, hath made him a liar, because he 
believeth not the record that God gave of his Son." 

The Holy Scriptures illustrate the nature and effects 
of this faith in a variety of ways, describing it as a 
coming to Christ, looking unto him, receiving him, 
putting him on, trusting in him, living upon him, and 
the like. These figures very strikingly exhibit the in- 
ward workings of the believer's heart. 

Repentance and faith are most intimately connect- 
ed in the holy Scriptures. Matt. xxi. 32 ; Mark i. 15 ; 
Acts XX. 21. There is no repentance without faith, 
and no lively faith without repentance. It has been 
observed, that repentance and faith are only two 
branches of the same vital root of the new creature in 
Christ Jesus. 

The object in this chapter is not, however, to ex- 
plain the nature of faith in general, or faith* in Christ, 
(which is a believing all that the Scriptures say of him 
as a divine Saviour, and so receiving him in all his 
offices, as our Prophet, Priest, and King,) but to bring 
before the reader the nature and importance of faith 
in his hlood. Rom. iii. 25. There is in the Lord's Sup- 
per, when duly received, a special act of faith in the 
atonement of Christ. This is a point of the utmost 
importance, as it regards our individual salvation.— 
Our holiness too, and our comfort, as well as our duly 
partaking of this ordinance, are closely connected widi 
right views on this subject. 

There are some expressions in a discourie raeorded 
D 



38 bickersteth's treatise 

in the 6th of John,* which have often been referred 
to the Lord's Supper, and which will assist us to un- 
derstand the nature of this faith. The circumstances 
of that discourse were these. The miracle of feeding" 
the multitude with bread, and their thence following 
our Lord, having led him to exhort them to labour for 
the meat which endureth to everlasting life, they asked 
him, What shall we do that we might work the works 
of God ? His reply was, This is the work of God, that 
ye believe on him whom he hath sent. The Jews ask for 
a proof of his mission, and tell him of the manna which 
Moses had given. This leads our Lord to show them 
a better food — " I am the bread of life ; he that conieth 
to me shall never hunger, and he that believe th on me 
shall never thirst." He farther explains himself, when 
he says, " the bread that I will give is ray flesh, which 
I will give for the life of the world." The Jews are 
stumbled at this ; but our Lord only the more solemnly 
asserts, " Verily, verily, I say unto you, except ye eat 
the flesh of the Son of Man, and drink his blood, ye 
have no life in you. Whoso eateth my flesh, and 
drinketh my blood, hath eternal life, and I will raise 
him up at the last day. For my flesh is meat indeed, 
and my blood is drink indeed." 

To prevent any misunderstanding of these words, by 
giving them a mere literal interpretation, our Lord 
afterwards told his disciples, " It is the Spirit that 
quickeneth, the flesh profiteth nothing ; the words that 
I speak unto you, they are spirit and they are life." 

The great subject inculcated in tliis discourse, is 
such a faith in Christ as leads the soul to rely on his 
giving his flesh for the life of the world. The discourse 
does not directly refer to the Lord's Supper ; for there 
is not in the whole statement the slightest mention or 
hint of that appointment, nor could his hearers have 



* It is observable, that this Evangelist, who omits the 
mention of the appointment of the external ordinances of 
baptism and the Lord's Supper, dwells most at large on the 
spiritual import of these ordinances ,• regeneration by the 
Holy Spirit, and faith in the atonement of Christ 



ON THE lord's SUPPER. 80 

had any clear understanding of his words, if he were 
supposed to be speaking of an ordinance never ap- 
pointed, nor even intimated before. In such a case, 
would not our Lord's words have wanted that dis- 
tinctness and precision which usually characterises 
his discourses? 

Our Lord here takes occasion, from what had previ- 
ously passed, to illustrate the nature of faith in him, 
by food received for the support of the body. By the 
flesh of the Son of man., and his hlood, he means his be- 
coming man, and dying for us ; (Heb. ii. 14.) by his 
flesh being given for the life of the world., he pointe out 
the atonement which he would by his death make for 
mankind ; and by eating that flesh, and drinking that 
blood, he shows how we partake of this blessing. Faith 
is to the mind, what partaking of food is to the animal 
frame. We know that before food can nourish us, it 
must be received, eaten, and digested ; and so before 
any sentiments or statements can benefit us, we must 
believe them and dwell upon them; or, (as in the 
same allusion the Church Collect expresses it,) we 
must " inwardly digest them." The truths of Scrip- 
ture, and the doctrines of salvation by Jesus Christ, 
can only influence us, and produce in us correspond- 
ing aifections as they are received ; as they are credit- 
ed and thought upon. 

Thus the doctrine of the atonement may be known 
in a general way ; we may be able to state it accurate- 
ly, and prove it strongly, without our being influenced 
by it, or having any interest in it ; in order to obtain 
the blessing ourselves, we must receive the atonement. 
Rom. V. 11 — 17. Saving faith has a special reference 
to this doctrine. The faith by which Christians, un- 
der the gospel dispensation, are justified and account- 
ed righteous before God, is such a persuasion of the 
truth of the divine declarations respecting the sacri- 
fice of Jesus Christ, as makes the soul cleave to him, 
and produces a sure trust and reliance upon his obedi- 
ence unto death, as our only and all-siiflicient ground 
of hope for the pardon of sin, peace with God, the 
gift of eternal life, and every spiritual blessing, When 



40 bickersteth's treatise 

we are "enabled thus to believe and come to God 
with our load of guilt and misery, not trusting in our 
own righteousness, but in his manifold and great mer- 
cies, as flowing to sinners through the sacrifice and 
atonement of Christ, then we find peace of conscience, 
and a quiet mind." Our souls are satisfied and strength- 
ened, and our hearts are set at liberty to love and. serve 
God with gratitude and entire devotedness. 

The Protestant Episcopal Church speaks very de- 
cisively on this subject. " The right and true Chris- 
tian faith is, not only to believe that Holy Scripture, 
and all the foresaid articles of our faith, are true, but 
also to have a sure trust and confidence in God's mer- 
ciful promises, to be saved from everlasting damnation 
by Christ ; whereof doth follow a loving heart to obey 
his commandments."* 

Only conceive the state of mind of one awakened to 
a true knowledge of the law of God in its reasonable- 
ness, its purity, and its extent ; and a true sense of his 
own exceeding sinfulness. He sees that he is justly 
condemned, heaven is forfeited, divine wrath is incur- 
red, and any moment may plunge him into irremedia- 
ble and endless ruin ; and then say whether there may 
not be desires wrought in the heart that can be well 
compared to hunger and thirst ; and whether there be 
not in the salvation of Jesus Christ, that which may 
justly be called the bread of life, and the fountain of 

* See Homily on Salvation. — ^It is great pity that Episco- 
palians do not read sufKciently the Homilies of the Church. 
It is utterly impossible that there can be a better siunmary 
of faith and practice drawTi fi-om the Scriptures, and if 
they were more studied, there would be less danger of the 
inroads of pernicious doctrine. — I have scarcely ever seen 
the book of homilies in the hands of any of our church peo- 
ple, and it seldom occupies a place in any of their libraries. 
It is a gratif/ing circumstance, however, to mention, that 
the Homihes can now be obtained in a pamphlet form at a 
very inconsiderable expense, as there is a society established, 
called " The Homily Society of St. Paul's Church ;" and 
several of the Homilies have already been published in a 
very handsome manner. I would recommend this society 
to the attention and patronage of the reader. — G. T. B. 



ON THE lord's SUPPER. 41 

living waters ; and whether faith in his doctrines may 
not nourish and support the soul, just as much as the 
most suitable food does the body ! Bread or flesh is 
not more adapted to meet the necessities of the hungry, 
nor wine to strengthen and revive the weak, than the 
atonement of the incarnate Saviour to supply the wants 
of the convinced, humbled, and penitent sinner. No- 
thing else indeed will supply his wants. Archbishop 
Cranmer (whose Treatise on the Sacrament is full of 
instruction,) justly says, " There is no kind of meat 
that is comfortable to the soul, but only the death of 
Christ's blessed body ; nor any kind of drink that can 
quench its thirst, but only the blood-shedding of our 
Saviour Christ." Let us then, when we receive the 
Lord's Supper, spiritually feed on Christ as our all- 
sufficient and all-satisfying Saviour. 

It is not one act of faith only that marks the Chris- 
tian. The just live by faith. When we dwell on what 
Christ has done for us, and look to him for grace and 
strength, we receive continued supplies of spiritual 
food. Worldly things weaken our spiritual strength, 
and deaden our devout affections. Satan tempts us, 
and a corrupt heart leads us astray. In the midst of 
these dangers, it is only in proportion as we constantly 
come to Christ, and receive out of his fulness grace for 
grace, that we are strong and vigorous in the Christian 
life. Just as the body lives by receiving food from 
day to day, and thereby increases, and grows from in- 
fancy to manhood, so the soul lives by this faith in 
Christ, and goes from strength to strength till we come 
to a perfect man. 

The Scriptures speak very strongly of the blessings 
connected with this faith in Christ. They are stated 
in the 6th chapter of John in many varied expressions. 
Without this faith we have no spiritual life; through 
faith we have union with Christ, support, strength, 
consolation, and eternal bliss. The promise of eternal 
life may well be peculiarly cheering and animating to 
us. Observe how solemnly our Lord declares, (ver. 
47,) Verily, verily, I say unto you, he that believeth on 
me hath everlasting life. Who can calculate the mag". 
d2 



42 bickersteth's treatise 

nitude of this blessing ? All the glories of this world 
fade before it. To be happy, and that for ever ! what 
heart can imagine all that is comprehended in everlast- 
ing life ? Look only at one point in the promise, (ver. 
54,) I will raise him up at the last day. Place only the 
resurrection before your eyes. The last trump is 
sounded — the heavens pass away with a great noise — 
the LORD HIMSELF desccuds. In this tremendous day, 
amid the wreck of worlds, who shall stand when he 
appeareth. It is the Judge of all mankind, and who 
shall abide the day of his coining ? Whom will He raise 
up and place in safety ? See, above, the mansion of 
bright and eternal glory ! Behold, below, the dreary 
and horrible abode of never-ending wo! O Christian 
reader, in the day of the resurrection, what a blessing 
beyond all description will it be to belong to Christ, 
and to have his promises engaged to raise you up to 
life and glory. Well, whosoever believeth in hiin shall 
not perish^ hut have everlasting life. You may safely 
build for eternity on his faithfulness. He has all pow- 
er and might to fulfil his promises, all truth and wil- 
lingness to perform them. O look unto Jesus, and be 
ye saved. 

We may hitherto in this chapter appear to have de- 
parted from the direct subject of the Lord's Supper, 
but what has been said will tend to explain that feed- 
ing on Christ by faith, which is at once enjoined and 
signified by this ordinance. Though our Lord's dis- 
course in the 6th of John has not a primary reference 
to his last supper, yet that institution points out the 
same actings of faith, which are illustrated by the in- 
struction in that remarkable passage. Both the literal 
and spiritual feeding are happily expressed together 
in the address of the communicant, " Take and eat this, 
in remembrance that Christ died for thee, and feed on 
him in thy heart by faith with thanksgiving." Arch- 
bishop Cranmer very plainly and strikingly expresses 
the same ideas — " The true eating and drinking of the 
body and blood of Christ is, with a constant and lively 
faith to believe that he gave his body and shed his 
blood on the cross for us, and that he does so join and 



ON THE lord's SUPPER. 43 

incorporate himself to us, that he is our head and we 
his members ; and flesh of his flesh, and bone of his 
bone, havinjyf him dwelling in us, and we in him. And 
herein stands the whole effect and strength of this 
sacrament. And this faith God works inwardly in 
our hearts by his Holy Spirit, and confirms the same 
outwardly to our ears, by the hearing* of his word, and 
to our other senses by the eating and drinking of the 
sacramental bread and wine in his holy supper." 

Let it be your desire, then. Christian reader, when 
you receive the outward emblems of his body and 
blood, by the grace of the Holy Spirit, and through 
faith, afresh to receive Christ himself as your only and 
your complete Saviour. Augustine denies that men 
can carry away from this sacrament any more than 
they can collect in the vessel of faith. Indeed it is 
only as faith is in exercise, and you are really looking 
to Christ, by and through the outward elements, that 
this institution will be of profit to you. It loses its 
whole design as to your individual good, if you are 
not depending, by faith, on the atonement of Christ, 
and applying afresh for an interest in his great salva- 
tion. Beside, the Lord's Supper shows us how the 
death of Christ is applied to our benefit. " As the 
bread and wine represents the body and blood of our 
Saviour, so the eating and drinking those elements 
point out that act of faith by which we apply to our 
own benefit the merits of his death. Whenever then 
you go to this holy table, lift up the eye of faith to 
the crucified Redeemer, dying for your sins, come with 
your burden to him, and so shall you find rest unto 
your souls. 



CHAPTER IV. 

On the New Covenant. 

In appointing the Holy Communion, we have seen, 
our Lord calls the cup the New Testament in his hlood. 



44 bickersteth's treatise 

We propose in this chapter, to explain the meaning 
of this expression, and briefly to state the nature of 
that Dispensation, which was secured to us through 
the atoning sacrifice of Christ. 

The term which is here rendered Testament, is a 
translation of the Hebrew word n^D, which is com- 
monly rendered Covenant.* We do not find that the 

* There have been considerable differences of opinion 
respecting the meaning of the Hebrew word ri^D, and the 
Greek word ^^xjy,Ky,, usually translated covenant. The 
author thinks that his readers will be interested in an ab- 
stract of some of the principal authorities which have fallen 
in his way. 

On the Hebrew word, H^ID, Simon, in his Hebrew 
Lexicon, gives us the term covenant as the general mean- 
ing ; and then, referring to the annexed passages, he says 
it denotes metonymically, a promise, (Numb, xviii. 19; 
2 Sam. xxiii- 5 ;) a constitution or statute, (Jer. xxiii. 20 ;) and 
a precept, (Jer. xxxiv. 15 ;) because these are w*ont to be join- 
ed to covenants. The Decalogue, (Numb. x. 33 ; Deut. iv. 
13; ix. 9 — 11,) and the sign of the Covenant, Gen. x\ii. 13. 

Gesenius, in a German Hebrew Lexicon, after stating 
the first sense to be that of a covenant, adds, as a second 
sense, it often only expresses " that sort of covenant where 
the stipulation is all on one side ; and has, therefore, when 
it is used to signify God's covenant with the Israehtes, fre- 
quently the same meaning as a Law. 

On the Greek word d^«.-4 3/;3tv<, Grotius remarks, that it was 
adopted in the Sepmagint version of the Old Testament, 
as it was found that the original Hebrew word was of a 
more extensive signification than the Greek word <ruv9>;x>», 
their usual word for covenant See Poh Synopsis, voL 
iv. p. 2. 

Junius says, "It signifies neither a Testament, nor a 
Covenant, nor an Agreement ; but as the import of the 
word simply requires, a disposition, or institution of God." 

Schleusner gives the general interpretation to be a dis- 
position ; and with reference to the passage in the institu- 
tion of the Lord's Supper, gives it the sense of *'a constitu- 
tion, law, or form of religion, or, as it is commonly called, 
a Divine (Economy, from the manner of speaking among 
the Jews, who were wont to call the Mosaic reUgion nnj, 
the likeness being taken from the covenants, which men 
are wont to enter into between themselves." 



ON THE lord's SUPPER. 45 

Hebrew word is ever used in the sense of a last will, 
and it is doubtful whether the Greek word be used in 
that signification in the New Testament. 

A Covenant is an a,greement on certain terms, and 
supposes two or more parties. But when God is one 
party to that which is rendered covenant, it must be 
considered as meaning rather a Dispensation^ declar- 
ing his mercy and goodness, towards his sinful crea- 
tures, than a mere agreement. Isa. lix. 21 ; Heb. viii. 
8 — 1^. By a Dispensation, we mean that plan of pro- 
CQdure, on which God acts towards those who live un- 
der it, or, as it is more briefly defined by Dr. Johnson, 
" the dealing of God with his creatures." This general 
meaning of the term rendered Covenant, seems best 
to convey its sense in the passage immediately under 
our consideration. The term is used to denote the 
two chief systems of religion noticed in the Bible, the 
Jewish and the Christian. The nature and design of 
both these are fully declared in the Holy Scriptures, 
but as our Lord directly connects the celebration of the 
Lord's Supper with the New Dispensation, it will be 
proper, here, to give a farther account of it. 

On the use of both words, Dr. Gill, in his Body of Di- 
vinity, says, — 1. It is sometimes used for an ordijiance, pre- 
cept, BXi& cominand. Numb, xviii. 19,- Jer. xxxiv. 13, 14; 
Deut. iv. 13. 2. A covenant, when ascribed to God, is no- 
thing more than a mere promise. Isa. lix. 21 ; Ephes. ii. 12. 
3. We often read of the covenants of God, only on one side. 
Jer. xxxiii. 20 ; Gen. viii. 22 ; ix. 9 — 17 ; Hosea, ii. 18. 4. A 
covenant properly made between man and man, is by stipu- 
lation and restipulation, in which they make mutual pro- 
mises, or conditions, to be performed by them. Gen. xiv. 
13 ; xxvi. 28 ; 1 Sam. xx. 15, 16. 42 ; xxiii. 18. 

Brown of Haddington also says, " Both words may in 
general be rendered an establishment, and this significa- 
tion will answer in every place where the words are 
found." 

The importance of having a just view of the term, will 
be seen when it is remembered that it occurs above two 
hundred times in the Scriptures. It vcdll be obvious that it 
has often a much larger signification than a mere agree- 
ment between two parties with mutual conditions. 



46 bickersteth's treatise 

It is CALLED NEW WITH REFERENCE TO THE JEWISH 

DISPENSATION, iiot having been fully manifested nor 
fully established as the only religion of men, till 
after the promulgation and lengthened continuance 
of that preparatory religion, which was given by 
Moses. 

It is true that the plan of this rich dispensation of 
grace and mercy, for the salvation of sinful man, was 
laid before the world began. St. Paul assures Timothy 
that God " hath saved us, and called us with an holy 
calling, not according to our works, but according to 
his own purpose and grace, which was given to us in 
Christ Jesus, before the world began." 2 Tim. i. 9. 
Those who obtain its blessings are also described by 
St. Paul, as " chosen in Christ before the foundation 
of the world, that they should be holy and without 
blame before him in love." Ephes. i. 4. Here we see 
all the parties in this covenant brought to our view at 
once. — God, the source of all blessings — men, who 
were to be the objects of his grace — and Christ, the 
mediator of the covenant, in whom all the subjects 
were chosen, and by whom they would ultimately be 
brought to eternal glory. 

It is true also that it was in part manifested to man, 
from time to time, before the Christian JEia. — first in 
the promise, the seed of the woman shall bruise the head 
of the serpent. (Gen. iii. 15.) After this, as the apostle 
tells, us, ^0 Abraham and his seed were the promises 
made ; and thus, as he assures us the covenant was con- 
firmed before^ (that is, before the law of Moses) of God 
in Christ. Gal. iii. 16, 17. The Mosaic Dispensation 
was, in various respects, a figure, shadow, or repre- 
sentation of the new covenant, by its tabernacle, 
sacrifices, &c. As we proceed in reading the sacred 
volume, the promises and prophecies gradually un- 
fold it with increasing clearness to our view. Though 
David's expression at the close of his life, may possibly 
have a more direct application to the covenant made 
with him personally, as to the throne of Israel, yet 
therein the promise of Christ was included, and the 
words are very descriptive of the blessings of thia 



ON THE lord's SUPPER. 47 

better covenant, "He hath made with me an ever- 
lasting covenant, ordered in all things and sure — for 
this is all my salvation, and all my desire," (2 Sam. 
xxiii. 5,) as is that. expression, " the secret of the Lord 
is with them that fear him, and he will show them his 
covenant." Ps. xxv. 14. Several of the Psalms, as xvi, 
xl, Ixxxix, and ex, clearly show that the holy men of 
old entertained, in the progress of time, ideas, and 
used expressions, too large for the Jewish Dispensa- 
tion, and applicable only to a different order of things. 
Isaiah, almost with the clearness of apostolical writers, 
brings before us that redemption, on which the Dis- 
pensation of grace is founded. 

But notwithstanding this previous discovery of it, 
which doubtless engaged the faith, and raised the 
hope of the servants of God, from the beginning, it is 
still justly styled new, as it was only fully revealed 
after the coming of Christ. It is displayed to us in 
that volume, which is emphatically called the New 
Testament, or Covenant. Christ, as the Lamb of God, 
"verily was foreordained before the foundation of the 
world, but was manifest in these last times for you 
who by him do believe in God." 1 Pet. i. 20. 

It was also only fully established by the death of 
Christ. Solemn promises and engagements were of 
old established and ratified, by blood-shedding and 
sacrifices. Gen. xv. 8 — 18. Hence the Psalmist speaks 
of the covenant made with God by sacrifice. Ps. 1. 5. 
Thus the death of Christ was the sacrifice that per- 
fected the new dispensation. 

And it was yet farther illustrated and confirmed by 
the resurrection and ascension of Christ. Thus not 
only was it proved that his death was accepted as an 
atonement for sin, and that the divine justice was 
satisfied, but he was raised up from the dead, and as- 
cended into heaven to receive those blessings which 
he had purchased for sinful men, to bestow those 
blessings on them that believe in his name, and thus 
to carry on the work of salvation by supplying them 
according to their individual necessities with grace to 
help in time of need, and by filling them at proper 



48 bickersteth's treatise 

seasons, with joy and peace in believing through the 
power of the Holy Ghost. 

Hence, as fully manifested, as completed by the 
death, and confirmed by the resurrection of Christ, 
and as compared with the covenant made witli Israel 
on their coming out of Egypt, it is called the new 
covenant. The former dispensation is no longer 
necessary, and the Gospel is become the statute law 
of the whole church of God. 

Having thus seen in what respect it is a new cove- 
nant, we will next view it ix co:itrast with the old 
COVENANT. The Scriptures frequently illustrate this 
subject, by contrasting or comparing one with the 
other.* The Jewish was a religion for a particular 
nation ; (Deut, iv. 31 — 34 ; vii. 6 ;) the Christian was 
designed for all nations ; (1 John ii. 2; 1 Tim. ii. 4 — 6;) 
the Jewish was temporary ; (Heb. viii. 7 — 13 ;) the 
Christian is permanent ; (Heb. xii. 27, 28 ;) the Jewish 
had conditions to be performed, as the ground of ob- 
taining its blessings ; (Exod. xix. 5 — 8 ;) the Christian 
promises those very conditions as blessings which 
will be freely bestowed. Jer. xxxi. 31 — 34; Ezek. 
xxxvi. 27 ; Rom. iii. 24 ; Eph. ii. 8, 9. In the first 
covenant, the law was written on tables of stone ; but 
the second provides for its being written on the fleshly 
tables of the heart. 2 Cor. iii. 3. The mediator, priest- 
hood, and sacrifices of the two covenants, are contrast- 
ed in the Epistle to the Hebrews, to show the superior 
advantages of the latter dispensation. 

The old covenant, as considered apart from the dis- 
coveries and promises which it contains of the new, 
was a ministration of death and condemnation^ (2 Cor. 
iii. 7 — 9,) pronouncing a curse on all who did not obey 
it perfectly, (Deut. xxvii. 6,) and, in some cases, in- 
flicting the penalty of death, without mercy, on trans-- 
gressors. Heb. x. 28. The Apostle calls it a yoke upon 
the neck of the disciples, which neither our fathers nor 
we were able to hear. Acts xv. 10. As a ministration 



* See the Epistles to the Hebrews and Galatians, passim ; 
John, i. 16, 17; 2 Cor. iii. 3—18, &c. 



ON THE lord's SUPPER. 49 

of death and condemnation, it gives those who were 
never under it a very striking illustration of the sad 
state of all sinners. Those who sinned not against the 
light of tlie Jewish Dispensation, were yet under sin, 
Rom. iii. 9. They sinned against the light which they 
had ; (Rom. ii. 12 — 15,) and God having not left him- 
self without witness^ (Acts xiv. 17,) they were without 
excuse. Rom. i. 29. But the Law entered^ that the of. 
fence might abound. Rom. v. 20. It discovered and 
detected yet more strongly the universal and deep 
corruption, sinfulness, and ruin of man. The soul that 
sinneth^ it shall die ; but all have sinned. Hence all, 
whether under the Jewish law or not, are guilty, (Rom. 
iii. 19,) under a sentence of death, (Rom. vi. 23,) and 
condemned before God. John iii. 18. 

In this state the new covenant finds all men; and it 
is a ministration of righteousness, as by it condemned 
sinners are taught cJie way of obtaining righteousness 
through faith in him, who has atoned for our sins, and 
fulfilled that law which we had broken. It is also the 
ministration of the Spirit, as while it is the only doc- 
trine tlirough which life and salvation are communi- 
cated to sinners, a much larger measure of the gift of 
the Holy Ghost is communicated, and to much wider 
extent, under the administration of the new covenant, 
than ever was under the old. John xvi. 7 ; Acts ii. 

The old covenant conveyed many intimations of the 
Gospel ; but it was in types and shadows, or by pro- 
phecies and promises ; it imparted but the beginnings 
of that salvation w^hich was to be afterwards more 
largely bestowed. But the new covenant both gives 
the substance of the emblems, and accomplishes the 
predictions and promises. John i. 17. 

The old was, however, in the various points which 
have been noticed, and viewed in all its parts, a beau- 
tiful and glorious preparatory dispensation, introduc- 
tory to that which was to be 9, blessing to the whole 
world, and wonderfully adapted, in its whole system, 
to make ready the minds of men to welcome the 
Gospel. The Law was our schoolmaster to bring us to 
Christ. 

E 



50 bickersteth's treatise 

But if that which was done away was glorious^ how 
much more that which remaineth is glorious. What 
cause have we to thank God that we live under the 
light and blessings of the most clear and perfect Dis- 
pensation which he has ever vouchsafed to his Church I 
May it have to be said of us " we all, with open face, 
beholding as in a glass, the glory of the Lord, are 
changed into the same image from glory to glory." 

The above contrast will enable us the more readily 
to understand the nature of the new covenant. It 
will be sufficient to mention some of its leading fea- 
tures. Fully to explain it, would be to trajiscribe a 
great part of the sacred volume. 

Dr. Watts gives tliis description of the Divine Dis- 
pensation in general. " The public Dispensations of 
God towards men are those wise and holy constitu- 
tions of his will and government revealed, or some way 
manifested to them, in the several successive periods, 
or ages of the world, wherein are contained the duties 
which he expects from men, and the blessings which 
he promises, or encourages them to expect from him, 
here or hereafter ; together with the sins which he 
forbids, and the punishments which he threatens to 
inflict on such sinners." We purpose here to confine 
ourselves to a brief view of the peculiarities of the 
Christian Dispensation. 

It discovers to us God as a reconciled father. 
Col. i. 20, 21. We were enemies in our minds hy wick- 
ed works. Man dislikes the service of that pure and 
holy God in whom he ought to delight, and daily of- 
fends him. He was therefore an object of God's just 
wrath, and if left to himself he must have perished for 
ever. Here, then, is manifested the boundless com- 
passion and tender love of God. John iii. 16 ; 1 John iv. 
10 ; Rom. v. 8. The reconciliation begins in his own 
infinite grace, displayed in redemption by Jesus Christ, 
" God was in Christ, reconciling the world unto him- 
self, not imputing their trespasses unto them, and hath 
committed unto his ministers the word of reconcilia- 
tion." . 2 Cor. V. 19. 

The new covenant is administered by a biedutok. 



ON THE LORD^S SUPPER. 51 

A Mediator is one who goes between parties at vari- 
ance. Man, being a sinner, and so at enmity with God, 
the plan of grace which God devised, required the in- 
terposition of a mediator to carry it into effect. Jesus 
Christ, our Lord, is the Mediator of a better covenant^ 
which was established upon better promises than the law 
of Moses. When we were enemies we were reconciled 
to God by the death of his Son. But besides obtaining 
the blessings of this covenant, he, as Mediator, dis- 
penses them to us. Great as they are, and freely as 
they are now bestowed, if their communication were 
to depend on the will and endeavours of fallen man, 
we should never receive them. The whole adminis- 
tration of the Gospel Dispensation is in his hands. — 
Jesus Christ is exalted to be a Prince and a Saviour, to 
give repentance and remission of sins. He sends the 
ministers of the new covenant, (2 Cor. iii. 6,) to gather 
men into his church; he makes his people willing in the 
day of his power. Ps. ex. 3. He, of his own grace 
and love, when they were dead in sins, quickens them 
by his Holy Spirit, and purifies them unto himself a 
peculiar people zealous of good works. 

The administration of this dispensation is carried on 
in the hearts of men, by the secret and gracious influ- 
ence of the HOLY GHOST, who is sent by Jesus Christ to 
convince and comfort, guide and govern, illuminate 
and instruct, preserve and sanctify his people while 
they sojourn here below, and thus prepare them for his 
eternal kingdom of glory above. Hence the gift of the 
Spirit is peculiarly promised, and much more largely 
dispensed under this covenant ; and it shall come to pass 
in the last days, saith God, I will pour out of my spirit 
upon all flesh. 

The new covenant declares a way of salvation, the 
only way of salvation, and a salvation including de- 
liverance from the guilt and power of sin, and the gift 
of eternal life. All are freely bestowed. " By grace 
are ye saved, through faith, and that not of yourselves, 
it is the gift of God, not of works, lest any man should 
boast. For we are his workmanship, created in Christ 
Jesus unto good works, which God hath before ordain- 



52 bickersteth's treatise 

ed that we should walk in them." Eph. ii. 8 — 10. 
Does any distressed and anxious mind inquire, What 
must 1 do to he saved ? The answer in the new cove- 
nant is plain and express — Believe on the Lord Jesus 
Christ, and thou shalt he saved. Acts xvi. 30. This re- 
markably distinguishes it from the old covenant. The 
tenor of that was, the man that doeth these things shall 
live hy them. The tenor of the new is, with the heart 
man believeth unto righteousness^ and with the mouth 
confession is made unto salvation. Rom. x. 5 — 9. 

The new covenant has two leading ordinances, also 
distinguishing it from the old — Baptism, and the Lord's 
Supper. Baptism is the appointed ordinance for our 
introduction into the visible church, and the Lord's 
Supper manifests our continuance therein. 

Again, it contains promises exactly suited to all our 
wants. See Jer. xxxi. 31 — 34 ; Heb. viii. 8 — 12. There 
are the blessings of redemption for the captive, pardon 
for the sinful, justification for the guilty, purification 
for the polluted, strength for the weak, wisdom for the 
ignorant, and help for the helpless. It proposes, in 
short, a full remedy for all our evils. The Scriptures 
are the records of its benefits. Let us search them 
diligently, that we may have as full a knowledge as we 
can, of all it contains for our use. The chief blessing 
is, indeed, eternal life. " For this is the record, that 
God hath given to us eternal life, and this life is in his 
Son ; he that hath the Son hath life, and he that hath 
not the Son hath not life. Nor are these uncertain 
promises ; they are all Yea and Amen, in Christ Jesus 
our Lord." 

The new covenant, therefore, gives the believer 
great security. It is well ordered in all things, and 
sure. 2 Sam. xxiii. 5. While it eminently tends, by the 
way in which its blessings are bestowed, to manifest 
the divine glory, and yet to promote the happiness of 
man ; it also most effectually provides for obedience to 
the holy law of God. What God, as a righteous Go- 
vernor, justly demands from us as his creatures, he 
now, according to the beneficent tenor of the new 
covenant, bestows as a gracious Benefactor. Is, for 



ON THE lord's SUPPER. 53 

instance, obedience to his laws his command as our 
GJod, and our duty as his creatures ? — He promises in 
the dispensation of grace, to write his laws in our hearts. 
Heb. viii. 10. Is repentance equally required from us 
as sinful creatures ? — he grants repentance unto life. 
Acts xi. 1. Is faith in his Son requisite for our salva- 
tion ? — unto us it is given to believe in his name. Phil. 
i. 29. — Thus it is well ordered, as it guards agcdnst the 
weakness and corruption of our nature, which would 
otherwise prevent our obtaining its blessings. The 
happiness of Adam in Paradise, depending on the 
fidelity of the creature, failed ; the national blessings 
granted to Israel, through their disobedience were for- 
feited ; but in the better covenant, the fidelity of God 
is concerned, and he engages to work in us all that he 
requires of us. He promises not only not to depart 
from us, but that we shall not depart from him. " I 
will make an everlasting covenant with them, that I 
will not turn away from them to do them good, but I 
will put my fear into their heart, that they shall not 
depart from me." Jer. xxxii. 40 ; see also Isa. liv. 9, 
10. 17. True it is, that many who have had right no- 
tions of religion, and have made a fair profession, do 
afterwards make shipwreck of faith ; and this should 
guard us against presumption and self-confidence, and 
make us watchful and hmnble ; but the Apostle assures 
us on this head, " they went out from us, but they were 
not of us, for if they had been of us, they would no 
doubt have continued with us." 1 John ii. 19. True it 
is, the sincere servant of God may fall into sin, in which 
case his transgressions will be punished with fatherly 
chastisements ; yet the promise even in this case is, 
" nevertheless my loving kindness will I not utterly 
take from him, nor sufier my faithfulness to fail ; my 
covenant will I not break, nor alter the thing that is 
gone out of my lips." Ps. Ixxxix. 30 — 34. 

Who that knows and believes such gracious declara- 
tions, can but admire the infinite goodness and con- 
descension of God, entering into such promises and 
engagements with his weak and sinful creatures I — 
What heart but must be touched and melted with such 
e2 



54 bickersteth's treatise 

wonderful love ! O how can we hate sin enough, and 

love our Gk>d enough, after all that he has done for us. 

Such is the blessed nature and character of the new 

covenant. We have farther to consider our duty with 

REFERENCE TO THIS GRACIOUS DISPENSATION; SO that 

we may become interested in it, and partakers of its 
blessings. Every believer in Christ has a personal in- 
terest in the new covenant. We gain an interest in 
its blessings, when we seek them in the way of God's 
appointment. It is the di\'ine invitation, " incline your 
ear and come unto me ; hear, and your soul shall live, 
and I win make an everlasting covenant with you, 
even the sure mercies of Da^-id. — Seek ye the Lord 
while he may be found, call ye upon him while he is 
near." Isa. Iv. 3 — 6. Our duty then plainly is ear- 
nestly to seek, and gratefully and belieWngly to accept 
the offered salvation, to observe its ordinances, and to 
adorn in all things the doctrine of God our Saviour 
If we are truly convinced of our lost condition, and 
of our sinful character ; if we are truly desirous of such 
a salvation as that which is exhibited to us in the Gros- 
pel, God will freely grant to us the blessings of his 
grace, when we seek them in the name of Jesus Christ, 
and in a humble reliance on his atonement. The great 
Mediator will then plead our cause, and obtain for us, 
whatever is needful for present or future happiness. 
The Father hath committed all things into the hands 
of Christ, (Matt, xxviii. 18 ; John v. 22 ; Ephes. i. 22.) 
and when we come to him, and entrust our souls wholly 
to him, (2 Tim. i. 12,) he gives us the blessings of this 
covenant even as if it had been made solely and indi- 
vidually for us. 

Surely ice ought to give the more earnest heed to the 
things which we have heard, lest at any time we should 
let them slip. — For how shall we escape, if we neglect 
so great salvation 7 It is evidently just and right that 
those who refuse to receive and submit to so gracious 
a dispensation, should not have its blessings ; that those 
who reject the remedy, should remain imder the dis- 
ease. We live now indeed under the fuU establish- 
ment of the new covenant, whether we accept it or 



ON THE lord's SUPPER* 55 

not; but we are not partakers of its blessings, unless 
we are seeking for salvation, as guilty and helpless 
sinners, through Jesus Christ Nay, if we reject and 
persevere in our rejection of this only way of salvation, 
we shall perish with aggravated guilt, and in a more 
tremendous ruin than those who never heard the grace 
of God. 

Thus has Gkjd so ordered it, that none shall inherit 
eternal life, but in the way of repentance, faith, and 
holiness ; and yet none shall boast or glory in his sight. 
The future blessedness is so proposed and promised, 
that none can on good grounds hope that they indi- 
vidually have an interest in it, but as they are parta- 
kers of these previous graces; and yet, these being his 
gifts, we are in all respects saved by grace. The in- 
terests of holiness, the glory of God, and the happiness 
of man, are all effectually secured. Faith, repentance, 
and obedience, have often been considered as con- 
dition's of our salvation. This is true, if it be only 
meant that they ever accompany our obtaining eternal 
life. But the author avoids that mode of expression, it 
being apt to suggest ideas to the minds of the more 
ignorant, as if there were some merit in our works ; 
something to be done on our part, on the ground of 
which we might expect something to be done on God*s 
part ; or as if there were power in man of himself to 
do that which is pleasing to Gk)d ; both of which ideas 
are carefully to be guarded against, as directly op- 
posing the plan of the Gospel. It tends also to damp 
the freedom of a loving heart, and to make our service 
one of constraint and fear rather than of voluntary and 
glad obedience. Are not the advantages of the term 
condition gained by representing good works, as neces- 
sary EVIDENCES of a State of safety and grace, as things 
that accompany saltation 1 Heb. vi. 9, 10.* 



* Those who have supposed that the new covenant, as 
a covenant, necessarily implies conditions, do not seem to 
h:ave duly considered the full signification and extended 
meaning of the original term, nof its use in places where 
no conditions are either named or supposable. Gen. ii. 



56 bickersteth's treatise 

Great comfort may be DERm:D from this dispen- 
sation. It is a satisfactory ground of hope for every 
good. That God should, before time began, have 
planned and fixed such a scheme of grace, and given 
his Son to effect it, may well fill us with the most 
cheering hopes. If a man have a real knowledge of 
the holy character of God, he cannot but see that he 
is justly condemned and exposed to eternal ruin. To 
such a one, the way of salvation, by the only Redeemer, 
will be unspeakably precious. He will readily see 
and acknowledge that he can only be saved by a dis- 
pensation of free and sovereign grace and mercy. 
Here, and here only, is a sufiicient foundation for all 
our hopes. Let us say, then, with David, This is all 
my salvation. 2 Sam. xxiii. 5. The expression is pecu- 
liarly strong — ALL my salvation. Many- are disposed 
to trust partly in their w^orks and partly in Christ ; but 
let them learn to depend simply, and exclusively, and 
entirely on the only Saviour, and to feel that without 
him they are wholly lost and undone ; and in him, and 
with him, for ever blessed. 



9—17; Isa. liv. 9, 10; Jer. xxxi. 31—34; xxxii. 37—41; 
Ezek. xvi. 60—63; Heb. xviii. 8—12. See also Isa. Iv. 3; 
Luke i. 72, 73. 

The view above taken does not by any means lessen our 
obligations to obedience. Our duties are binding on us, as 
creamres of God, as if we had full power of ourselves to 
discharge them. Our helplessness and proneness to evil is 
the consequence of sin, and therefore a fault, and not a re- 
lease from obedience. Nor let any man suppose that he 
may be negligent or careless ; or must sit still and do no- 
thing, till there be some extraordinary divine influence on 
his mind. The Apostle takes quite a different view, when 
he says, "Work out your own salvation with fear and 
trembling, for it is God that worketh in you both to will and 
to do of his good pleasure." But if it be asked, how we 
come to work at all, the Apostle shows us, "It is not of him 
that willeth, nor of him that runneth ; but of God that 
showeth mercy." And in another place, while he says, "I 
laboured more abundantly than they all," he yet immedi- 
ately adds, " yet not I, but the grace of God which was 
with me." 



ON THE LpRD's SUPPER. 67 

It is also an abundant source of most lively jot. In 
the world Christians have tribulation. Besides the 
ordinary sorrows and distresses of life, and besides 
the afflictions of our families and connexions; the 
prevalence of sinful propensities, and the weakness of 
our faith, hope, and love, form a peculiar grief and 
burden to the Christian : but notwithstanding- all the 
heavy and distressing trials and afilictions, to which 
we may be exposed, the dispensation of mercy in 
Christ Jesus may still fill us with joy unspeakable and 
full of glory. Observe the glovring terms by which it 
is introduced to us — " How beautifiil upon the moun- 
tains are the feet of him that bringeth good tidings, 
that publisheth peace, that bringeth good tidings of 
good, that publisheth salvation; that saith unto Zion, 
Thy God reigneth !" If God, the Sovereign Lord of 
all, be our friend, our joy, and our strength, if he be 
engaged to bless us, and we are hoping to be with 
him for ever, how can we sorrow as those who have no 
hope ? The most important earthly events become in- 
significant and trifling, when we come to the borders 
of the grave. Then we need something solid and 
enduring to give us real satisfaction. We must have 
the word of God in our favour, and an interest in the 
covenant and promises of God to give us true joy. 
That can give joy, the highest joy, even in the prospect 
of death, judgment, and eternity. It has been the 
experience of thousands, and tens of thousands ; and 
O that it may be the experience of the writer, and of 
every reader of these pages, that with Jesus as our 
Shepherd, we may pass through the v<tlley of the shadow 
of deaths and fear no evil. What can so effectually 
remove the sting of death as to survey this new cove- 
nant, in all its fulness and certainty, as engaging God 
himself to pardon, justify, and save those that trust 
in him ? While we can never boast in ourselves, nor 
our own doings, and can derive no hope from ourselves, 
we may yet, from this glorious Dispensation, derive 
full and complete peace and joy. It shows us that we 
shall soon be in that blessed region, where neither our 
own sins, nor the sins of others, shall any longer harass 



58 bickersteth's treatise 

or distress us. In the hope of this happy state of en- 
joyment may we forget every sorrow, and may our 
hearts overflow with the most exalted joy ! 

It now only remains that we state why our Lord 
calls the cup in the Lord's Supper, the New Testament 
in his blood. He calls it so, not only as it is the em- 
blem of that blood, which, as a sacrifice for our sins, 
obtained all the blessings of this new Dispensation ; 
but also as that Dispensation was sanctioned by the 
blood of him who is Lord of all, ratified by the death 
of him who was in the heginning with God, and was 
God. The old dispensation was, as we have seen, 
(chap, i.) ratified by the blood of animals ; but the 
greater magnitude, importance, and permanence of 
the Christian dispensation, may be discerned by the 
immensely greater value of the sacrifice which ratifies 
it. Where is a greater sacrifice to be found than that 
commemorated in the Lord's Supper ? If Moses could 
refer Israel to the blood of animals, and say. Behold 
the hlood of the covenant ! how much more may Jesus 
call our attention to the figure of his own blood, and 
say, " This is my blood of the new covenant ; this is 
the new covenant in my blood." Our Lord, in re- 
ferring to the new covenant on this occasion, inti- 
mates, too, the speedy abrogation of the old ; so that 
we may adopt the words of the apostle on referring to 
the expressions of Jeremiah, " In that he saith, a new 
covenant, he hath made the first old : now that which 
decayeth and waxeth old, is ready to vanish away." 
Our Lord, also, in mentioning his blood in connexion 
with this new covenant, points out to our special at- 
tention that blood as the only ransom price of our re- 
demption, the only meritorious cause of our salvation, 
and the perfect ratification of every blessing of the 
Gospel. He seems, too, to intimate, that while he 
thus obtained an infinitely gracious dispensation, it 
was an adequate motive for every sufifering, and a 
compensation for all his wo. He saw of the travail of 
his soul, and was satisfied. Whenever, therefore, we 
receive the Lord's Supper, we are visibly and sensibly 
taught and reminded, what a gracious plan of saJva^ 



ON THE lord's SUPPER. 59 

tion there is, how it was obtained for us, and ratified 
to us ; and we are called by fresh acts of faith in 
Christ, to claim a renewed interest in it. 



CHAPTER V. 

The Design of the Lord's Supper. 

• The words of Scripture have hitherto been our 
guide in the statement of the doctrines connected with 
the Lord's Supper, and they furnish us with ample 
information as to its main design.* We have seen that 

* This may be a suitable place to give a brief explanation 
of the NAMES given to this institution. 

Sacrament is a name given to it in common with Bap- 
tism. It is not a scriptural name, and it has been variously 
explained. Some derive it from " Sacramentum Militaire," 
the military oath of fidelity among the Romans, and so con- 
sider it as representing our solemn dedication of ourselves 
to be faithful soldiers of Christ. Others, from the circum- 
stance of the most ancient translators of the Bible into 
Latin, usually rendering /^uo-rnptov, mystery, by the word 
"sacramentum," think that it was adopted in the early 
ages of the church as an appropriate name for those ordi- 
nances in which there is a deep and hidden meaning veiled 
under a sign or figure. Augustine considers the word Sa- 
crament as equivalent to a holy sign. He says, (see City 
of God, Book X. Chap. 5.) " an external offering is a visible 
sacrament of an invisible sacrifice, that is, a holy sign." 
This is probably the true definition. The Church explains 
the meaning to be "an outward and visible sign of an in- 
ward and spiritual grace, given unto us, ordained by Christ 
himself, as a means whereby we receive the same, and a 
pledge to assure us thereof;" thus bringing it before us as a 
divinely appointed means of grace, whereby we receive an 
increase of grace, and a token of the divine favour. 

The BREAKING OF BREAD secHis to havo been the first 
and the Scriptural name of this institution, taken from the 
principal outward action of this ordinance. See Acts ii. 
42—46; XX. 7. 

The term communion was doubtless derived from St 
Paul's account of this ordinance, 1 Cor. x. 16. It is descrip- 



60 bickersteth's treatise 

the words of the appointment decidedly express the 
doctrine of our Saviour's atonement, and point out the 

tive of the fellowship which we then have with Christ, and 
our Christian brethren. 

The Lord's Supper is (as is generally supposed) a name 
given to this institution by the apostle. 1 Cor. xi. 20. Being 
appointed by our Lord immediately after his last supper, 
and for his own more direct honour, it is so called with 
great propriety. It has the authority of Christ for its ob- 
servance, and it brings before us the atonement of Christ as 
the chief nourishment of our souls. Some have supposed 
that the apostle alluded to the ancient Love Feasts, or to 
them and the Communion, mider the term Lord's Supper, 
but this is not very likely. 

Eucharist, that is, thanksgiving. This is one of the most 
ancient names given to the Lord's Supper, apparently from 
the circumstance of our Lord giving thanks at the, time of 
its institution. Chiysostom, in a Homily on the 8th of Mat- 
thew, says, " The dreadful mysteries, full of salvation, 
which we celebrate in every assembly, are called the 
Eucharist, because they are a commemoration of many bene- 
fits, and show forth the principal price of divine providence, 
and dispose us always to give him thanks." 

Oblation, sacrifice, and memorial, were names an- 
ciently given to this institution, not in the Roman Catholic 
sense, as has been fully proved by Protestant writers, but 
as being a spiritual sacrifice of prayer and praise, or as re- 
presenting the great sacrifice on the cross. 

It is often called the Christian feast ; perhaps in allu- 
sion to 1 Cor. V. 8. The soul of the believer has that satis- 
faction, refreshment, and nourishment in the atonement of 
Christ, here exhibited, w^hich the hungry person has in his 
food. Some have considered it as similar in its nature to 
the ancient feasts upon a sacrifice ; and that as they were 
of old accustomed to partake of the victim, in order to gain 
the benefit of the sacrifice, so we partake of the emblems 
of our great sacrifice, to show our hope in him ; but on this, 
see Note, chap. i. 

It is sometimes called the seal of the covenant ; but 
this is not a Scriptural, and it does not appear to the author 
that it is a proper name. The idea is taken from Abra- 
ham's circumcision being " a seal of the righteousness of 
the faith which he had yet being uncircumcised ;" (Rora. 
iv. 11 ;) but this by no means implies that the Lord's Sup- 
per may justly be called a seal of the covenant. In fact, 



ON THE lord's SUPPER. 61 

ratification of the new covenant in his blood. The 
design of this institution, as it respects our practical 
conduct, will be more evident from the consideration 
of those expressions of our Lord, " this do in remem- 
brance of me ;" and those of his apostles, " as often as 
ye eat this bread, and drink this cup, ye do show forth 
the Lord's death till he come." 

The cross of Christ is the glory of the Christian re- 
ligion. It is the bright centre in which all the rays 
of spiri|»i-l light unite, and from which they proceed. 
It is so mupendous a fact in itself, that the Creator of 
all worlds, the great Jehovah, in the person of his Son, 
should take our nature upon him to expiate the guilt 
of our sins, that it may well have our constant medi- 
tation. Such tremendous suiFerings, and such never- 
ending sorrows are averted by the completion of this 
grand system ; and such incalculable, boundless, and 
eternal joys, are obtained by this sacrifice of him- 
self, that we shall, through eternity, regard with un- 
speakable joy this wonderful grace of God in Christ 
Jesus. 

The Lord's Supper is a solemn ordinance, designed 
for a perpetual exhibition and commemoration of the 
atoning sacrifice of the death of Christ. It is a repre- 
sentation to the outward senses of this great truth, 
that the only son of God became man, and died for 
our sins. It teaches us by signs and emblems, those 
doctrines which the preaching of the Gospel brings 
before us expressly in words. Herein Christ offers 
himself to us with all his benefits, and we receive him 
by faith. 

Its great design is to represent, or place before us, 
to commemorate, and to show forth the death of Christ 
as a sacrifice for sin, and to declare our expectation 
of his coming again. 

an unsealed covenant is of no validity. The new covenant 
was ratified and confirmed by the blood of Christ. As far 
as it relates to the confirmation of our own faith, it may be 
said, as Calvin remarks, to be renewed, or rather continued, 
whenever that sacred cup is presented to us. 
F 



62 BICKERSTETH'S TREATISE 

It is A REPRESEXTATION, OR PLACIxNG BEFORE US, OF 
THE lord's death, AS A SACRIFICE FOR SIN. — This WG 

have already shown in former chapters — but let us 
dwell more particularly on the design of this repre- 
sentation. 

Dr. Owen in his Treatise on the Lord's Supper, says 
in substance as follows : — 

" This Sacrament is a more special and particular 
representation and setting forth of Christ as our Re- 
deemer, than either the written or preached word. 
God has appointed him to be evidently crucified before 
our eyes, that every poor soul that is stung with sin, 
and ready to die by sin, should look up to him and be 
healed. John iii. 14, 15 ; Isa. liii. 5. Let faith repre- 
sent Christ to our souls as here exhibited of God and 
given imto us, as tendered to us, and received by us, 
and incorporated with us. Let us not rest in the out- 
ward elements and the visible sign. Christ in his 
love ; Christ in his blood-shedding, agony, and prayer ; 
Christ in his death, is here proposed before us, even 
by him who has appointed the institution. It is a way 
of proposal full of tenderness and love. To every 
communicant there is, by the grace and faithfulness 
of God, and through his ministers, a tender of Jesus 
Christ in his death and all its benefits. The main 
question is, whether you will stir up your hearts to a 
new and fresh receiving of Jesus Christ, who is thus 
proposed and tendered to you by the love of your 
Heavenly Father." 

This is a very refreshing view of the Lord's Supper. 
The promises and proposals which Almighty God 
makes to you by his word are more general, and have 
not that sensible and particular application to the in- 
dividual which is made by this affecting and tender 
mode of proposing the blessings of the Gospel. When 
the minister says to you individually, Take, eat, and 
gives you individually the bread and the wine, how 
delightful is the thought that the blessings of salvation 
by Jesus Christ, are graciously tendered to you I O let 
us stir up our hearts gladly to receive them I 
The Lord's Supper is designed to commimorate 



ON THE LORD^S SUPPER, 63 

Christ crucified.* To commemorate, is to preserve 
the memory of any thing by some public act. We 
find that God frequently appointed memorials of past 
transactions of magnitude, to declare to future gene- 
rations his glorious works. Thus circumcision was 
appointed as a memorial of the covenant with Abra- 
ham ; the stones taken out of Jordan, were appointed 
as a memorial of their passing across that river on 
dry land ; the passover, (in addition to its typical de- 
sign,) was appointed as a memorial, a perpetually re- 
peated memorial, of the deliverance of the Jews from 
Egypt. We should, if left to ourselves, soon forget 
our beneficent Deliverer, and the pride of our hearts 
is ever tending to lead us to rely on ourselves, rather 
than simply rest on his promises of salvation ; and 
hence the need of this memorial. The connexion 
of the precept in which we are required to do this in 
remembrance of Christ, shows that we are called on 
chiefly to remember his death and sufferings. Let 
us not remember them transiently and slightly, but 
deeply, seriously, and constantly. Let us recollect 
at the same time his original dignity and glory, his 
wonderful humiliation and abasement, his extreme 
sufferings, and painful death, his resurrection, ascen- 
sion, and consequent glory. 

We may at all times with advantage remember 
Jesus Christ as a martyr, witnessing a good confes- 
sion before Pontius Pilate, (1 Tim. vi. 13,) and sealing 
it with his blood — as an example of suffering obedi- 
ence even unto death, (1 Pet. ii. 21,) as a conqueror, 
even in death triumphing over all his enemies ; but it 
is particularly as a sacrifice for sin, that we should 
regard his death when we surround his table. 

Let not your minds be turned from this one point, 



* The word avx/^vt^trig, used by our Lord, conveys the 
ideas of commemoration and memorial, as well as remem- 
brance. It may be noticed as a marked distinction between 
the two covenants, that under the law of Moses there was 
a commemoration of sins. Heb. x. 3. Under the Gospel 
.there is a commemoration of a Saviour from sin. 



64 bickersteth's treatise 

but remember that Jesus Christ died for your sins, 
and keep in view the benefits thereby procured for 
you. It was remarked, by a much-valued friend, (the 
late Rev. W. Richardson, of York,) that many sincere 
worshippers deprive themselves of much of that com- 
fort and strength which they might have received at 
the Lord's Table, by not having a single eye to the 
great object designed by that ordinance. Instead of 
keeping their minds steadily fixed upon Jesus Christ, 
as the Lamb that -was slain, and dwelling on his 
sacrifice, and the efficacy of his blood, they have by 
turns meditated on a variety of other religious truths. 
They have endeavoured, for instance, to take a com- 
prehensive view of the offices of Christ, and the various 
doctrines of his Gospel. This, though not so common 
a digression as vain and worldly thoughts, and not in 
itself a blameable one, may yet prevent our deriving 
that special benefit to be looked for in this sacrament, 
"the strengthening and refreshing of our souls by the 
body and blood of Christ," if it lead us from fixing our 
main thoughts on his death, for our sins. Those who 
wish to be comforted by this ordinance, should de- 
termine, while engaged in it, to know nothing, and to 
think of nothing comparatively, save Jesus Christ, and 
him crucijied, and what is directly connected with that 
cheering and leading truth of the Gospel. It is here 
taken for granted that such know the evil of sin, wish 
earnestly to be healed of their spiritual maladies, and 
steadfastly purpose to lead a new life, for no other 
guests are invited to the Lord's Table. But, on this 
supposition, no sense of unworthiness, none of the 
suspicions inseparable from conscious guilt, no respect 
to other religious doctrines, or topics, which in their 
season ought to engage our attention, should draw 
away our main thoughts from this capital truth of the 
Gospel. Nor shall we, if thus steadily and singly 
looking to the dying Saviour, depart from his table 
without some degree of strength and refreshment. It 
has been well observed, "There are seasons in the 
Christian's life in which the name of Jesus comes to 
his heart like a live coal from the altar, and brings 



ON THE lord's SUPPER 65 

with it a warmth, a feeling-, and a joy, which angels 
might come down from heaven to share."* 

While the Lord's Supper commemorates, it also 
shows forth the death of Christ. 1 Cor. x. 26. 

There is a precept respecting the observance of the 
passover which will illustrate this subject. " It shall 
come to pass, when your children shall say unto you, 
What mean you by this service ? that ye shall say, It 
is the Lord's passover, who passed over the houses of 
the children of Israel in Egypt, when he smote the 
Egyptians and delivered our houses." Exod. xii. 16. 
Similar to this is the showing, the declaring, and 
openly publishing the Lord's death at his table. 

But what do you show forth, or declare ? We de- 
clare the FACT OF HIS DEATH. It has been observed, 
that when a fact is such that men's outward senses can 
judge of it; when it is performed publicly in the 
presence of witnesses ; when there are public institu- 
tions kept up in memory of it ; and such institutions 
commence, and are established at the time when the 
fact took place, it becomes a decisive and incontro- 
vertible evidence of the truth of the fact. It is im- 
possible that such an event did not take place. In 
this view, then, the continual commemoration of the 
death of Christ is, from age to age, a plain, manifest, 
and satisfactory evidence of his death to all mankind, 
and that death a sacrifice for sin. It is a standing" 
proof of that great fact, which is the foundation of all 
our hopes. 

We declare the manner of his death. That though 
perfectly innocent, and the only-begotten and the be- 
loved Son of God, his bodily and mental sufferings 
were most painful and severe. The breaking of the 
bread declares his body broken — the pouring out of 
the wine his blood shed. And in how many ways was 
that body broken ! Mark his anguish and passion in 
Gethsemane ; his being smitten, spitten on, mocked, 
and buffeted in the hall of judgment ! His enemies 
put a crown of thorns on his head^ and they smite 

* See Bradley's Sermons. 
f2 



66 bickersteth's treatise 

them into his temples. After they had scourged him, 
the devoted victim is compelled to bear his own cross, 
till he sinks mider the load. At length the iron nails 
were driven through the tender nerves, and he was 
suspended on the accursed tree.* Every part of his 
holy body was bruised and wounded. After lingering 
several hours in this agony, and receiving gall and 
vinegar in derision, he expired, amid the bitter taunts 
and revilings of those he came to save, and bearing 
the heavy wrath of Him in whose bosom he had for 
ever dwelt. And even after his death one of the sol- 
diers^ in wanton indignity and derision, with a spear 
pierced his side, and forthwith came thereout blood and 
water. 

We there declare the true cause of his death. If 
Jesus Christ had deserved to suffer, if like other men 
he had himself sinned, then there would have been no 
cause thus to celebrate his death. But he was wounded 
for our transgressions. " In the ordinary course of 
justice," says Bishop Andrews, " when a party is put 

* Crucifixion was a most painful and ignominious mode 
of executing criminals. It was a Roman punishment, and 
only inflicted on slaves. The cross was made of two beams 
placed across, sometimes nearly in the form of a T, and 
sometimes in that of an X. Our Saviour's cross is said to 
have been of the former kind. This mode of death, as it 
was in the highest degree excruciating, so it was generally 
very lingering. First, the criminal was severely scourged. 
Next, he bore his cross, or part of it, to the place of execu- 
tion. When he came thither, his clothes w^ere entirely 
stripped off) and either before or after the cross was erected, 
his hands were sometimes bound, but ordinarily nailed to 
the cross beam, and his feet to the lower part. Large nails, 
rude and cruel instruments of torture, were thus forcibly 
driven through the most sensible parts of the body ; and as 
they sustained part, if not the whole weight of the body, 
the pain must have been peculiarly exquisite. Thus the 
criminal hung, till hunger, thirst, and acute pain dismissed 
him from intolerable suffering. Thus, Christian reader, 
for our redemption, naked, despised, agonizing with pain, 
and exposed to the most cruel mockings, hung for several 
hours the innocent and holy Jesus, the Creator and the 
Saviour of the world ! 



ON THE lord's SUPPER. 67 

to death, we say, and say truly, that the executioner 
cannot be said to be the cause of his death, nor the 
sheriiF by whose commandment he does it, nor yet 
the judge by whose sentence, nor the jury by whose 
verdict, nor the law itself by whose authority it pro- 
ceeded. Sin and sin only is the murderer. In a cer- 
tain sense it is so here. It was the sin of our polluted 
hands that pierced his hands ; the swiftness of our feet 
to do evil, that nailed his feet to the tree ; the wicked 
devices of our head that gored his head; and the 
wretched devices of our heart that pierced his heart ; 
our sinfulness caused his death, and his death takes 
away our sin." It has been observed, the very suffer- 
ing's which, so far as we are concerned, were the 
effect of our crimes, were, by the mysterious counsel 
of God, the expiation of them. — Christ was weary, 
that we might rest ; he hungered, that we might eat 
the bread of life ; and thirsted, that we might drink 
the water of life. He grieved, that w^e might rejoice ; 
and became miserable, to make us happy. He was 
apprehended, that we might escape ; accursed, that 
we might be acquitted; and condemned, that we 
might be absolved. He died, that we might live; 
and was crucified by men, that we might be justified 
before God. 

Thus the Lord's Supper was designed to represent, 
commemorate, and show forth the Lord's death as a 
sacrifice for sin. This is done for our own edification, 
as a testimony to the world, and as a prevailing mode 
of pleading his merits before God. It has been ob- 
served, that " What we more compendiously express 
in that general conclusion of our prayers, through 
Jesus Christ our Lord^ we more fully and forcibly re- 
present in the celebration of the Holy Eucharist, 
wherein we plead the virtue and merits of the same 
sacrifice here, that our Great High Priest is continually 
urging for us in heaven." 

Whenever, then. Christian reader, you celebrate this 
ordinance, we exhort you, in the expressive words of 
a late writer, " Look up to the offering of Jesus Christ 
once for all : look to him as dying for the remission of 



68 bickersteth's treatise 

your sins, washing them away in his precious blood ; 
suffering that you might be saved. And while you 
are kneeling under his cross, touched with the utmost 
possible sense of God's love, who gave his only be- 
gotten Son, and affected with sentiments of the most 
tender devotion to him who gave himself for you, em- 
brace also with your good will all mankind, who he 
loved for his sake. Then rise up, by his grace, to the 
sober, continual practice of every thing that is good, 
and excellent, and praiseworthy, and conformable to 
such sentiments and affections, and the obligations 
laid on you by his infinite love." 

The observance of the Lord's Supper contains also 
a virtual declaration of our expectation of his 
COMING AGAIN. Wc show fortli the Lord's death, till 
he come, as the Judge of all men. 1 Cor. iv. 5 ; xi. 26. 

By this ordinance we acknowledge that Jesus Christ 
will come to judge the world. We show that we 
believe that a solemn day is approaching, when God 
shall bring every work into judgment, with every secret 
thing, whether it he good or evil — that all mankind shall 
then be divided into two classes, and only two, the 
righteous and the wicked — the future inhabitants of 
heaven and of hell — of everlasting punishment, and 
everlasting life. Partaking of the Lord's Supper, is 
fin implied and public avowal of this expectation. 
How important is this avowal I How well calculated 
to restrain evil, and encourage righteousness I How 
suited to fill us with a holy reverence of God, and a 
just fear of displeasing him I 

But while this view inspires reverence, there is 
another consideration which should fill the servants of 
God with the liveliest hope and joy. He comes also 
as the SAVIOUR OF HIS PEOPLE. Hcb. ix. 28. 

Had we no farther view than to remember and de- 
clare our Saviour's death, this ordinance would be full 
of comfort ; but since we have not only to look back 
on what Christ has done, but forward to what he will 
do, new beams of light and joy are shed around this 
blessed Institution. It leads us to look up to Jesus as 
a living Redeemer, gone to prepare places for us in 



ON THE LORD'S SUPPER. 09 

the mansions of his Father's house, (John xiv. 2, 3,) 
and to comfort each other with the animating^ hope 
that, notwithstanding all the dano^ers, trials, and sor- 
rows of our present state, we shall soon be admitted 
into his presence, and then we shall ever he with the 
Lord. In receiving the Lord's Supper, we declare 
our hope that Christ will hereafter appear for us as 
our Deliverer ; that however now we may be groaning 
imder the burden of many sins, contending with our 
spiritual enemies, and often worsted in the contest; 
yet then he will have purified our souls, and will pre- 
sent us faultless before the presence of his glory with 
exceeding joy. We declare our hope, that however the 
Christian may now be afflicted and despised, his wis- 
dom will one day be universally acknowledged ; the 
justice of God perfectly cleared ; and his servants be 
openly owned by him, and for ever blessed with him. 

When this happy day arrives, then, and not till then, 
will the observance of this solemn ordinance cease to 
be a duty. "Then his people will no longer need 
such memorials as these ; for they will incessantly 
enjoy the brightest vision of his person, and the rich- 
est fruits of his death." 



CHAPTER VI. 

The Obligation to receive the Lord^s Supper, 

When we consider the very small proportion of the 
congregation assembling for public worship, which 
usually remains to partake of this ordinance, it cannot 
be deemed unnecessary, to insist on the obligation 
which lies on the truly pious not to neglect it. Even 
in more religious congregations, where the ministry 
is most efficient, it has been calculated that not more 
than one fourth stay to partake of the Lord's Supper, 
while the proportion is, in general, much less. 



TO bickeesteth's treatise 

The primitive Christians did not thus turn away 
from the Lord's table; the churches communicated 
every Lord's day, and it was the practice for all, both 
clergy and laity, to receive.* 

What a blessing would it be to the Church, could 
it be again said of Christians, " they continued daily 
with one accord in the temple, and breaking bread 
from house to house, did eat their meat with gladness 
and singleness of heart, praising God, and having 
favour with all the people." 

Observe the reasons which should induce sincere 
Christians to attend to tliis Institution. 

The express command of our saviour. — TTiis do in 
rernemhrance of me. Luke xxii. 19 ; 1 Cor. xi. 24, 25. 
Here we have a plain and positive precept. It is 
so express that it cannot easily be mistaken. It has 
been objected, that such a rite is inconsistent with 
the spirituality of the Gospel, and has no moral found- 
ation ; but the very circumstance that the command 
rests on the groimd of positive institution, and not of 
natural duty, makes the observance of it a direct ac- 
knowledgment of the authority of Christ, and the ne- 
glect of it a disregard of his prec-ept. Hence, as Dr. 
Owen says, " Faith and obedience here give special 
honour to Christ as our Sovereign. It is, in fact, the 
most direct profession of the subjection of our souls 
and consciences to the authority of Christ in all our 
religion. Our reason for it is, Christ would have it 
so." There is no uncertainty in the direction ; it is 
not conveyed in dark and obscure terms, — this do. 
The command is easy. No burdensome and costly 
sacrifices are required, no long and tedious rites and 
ceremonies are to be gone through. You cannot say 

* See Bingham's Christian Antiquities, foho, vol. i. 
p. 824 — S26, and Acts xx. 7. Some have thought from the 
statement, '* they continued steadfastly in the Apostle's 
doctrine and fellowship, and in breakLng of bread and 
prayers," (Acts ii. 42,) and from the expression coming 
iocrether to eat, <^c. (1 Cor. xi. 20. 33,) that the primitive 
Christians received the Lord's Supper whenever they oa* 
sembled together for pubUe worship. 



ON THE lord's SUPPER. 71 

it was designed for the twelve Apostles, or for the 
Jewish nation only ; for the motive applies to aU with 
increasing strength as time rolls on, and the practice 
of the primitive Gentile Church contradicts such an 
interpretation. It is also against the express revela- 
tion made to the great Apostle of the Gentile Church, 
for the instruction of the Gentiles. He begins his ac- 
count of this ordinance by saying, " I have received of 
the Lord, that which I also delivered to you." 1 Cor. 
xi. 23. The command being positive, love to our 
Saviour constrains us to obedience. If ye love me, 
keep my commandments^ applies to every direction of 
Christ ; but with peculiar force to one given at the 
point of death, and directly concerning his own honour. 
The command being positive, the matter comes, where 
this ordinance is neglected, to this sad issue, " either 
Christ is not your Lord, or you are not his disciples ; 
for a Lord without obedience ! a disciple without obli- 
gation I how manifest the absurdity, how evident the 
inconsistency V 

2. The motive assigned for obedience. — It is pecu- 
liarly touching and affecting — in remembrance of 
Christ, In fulfilling a plain precept, you also give a 
required evidence of affectionate recollection of a 
Saviour's death. A grateful heart longs for occasions 
of testifying its attachment, and gladly avails itself of 
any opportunity of showing love to a gracious benefac- 
tor. To whom are you so much indebted as you are 
to Christ ? In what instance can you possibly have 
equally strong reasons to show gratitude and affeo- 
tion? 

3. The universal practice op the church in the 
primitive ages strengthens this view of the duty. The 
whole scope of the Apostle's reasoning with the Co- 
rinthians, (1 Cor. X. 16 — 21 ; xi. 20 — 34;) shows that 
the first Christians were in the frequent habit of eat- 
ing this bread and drinking this wine. The mode of 
expression, (Acts xx. 7,) " upon the first day of the 
week, when the disciples came together to break bread, 
Paul preached unto them," naturally leads us to con- 
clude that it was the practice of the church at Troat 



72 bickersteth's treatise 

to communicate weekly. In fact, it is known* that it 
was in the primitive times received weekly, and in 

* See Bingham's Christian Antiquities, book xv. chap. ix. 

Justin Martyr has given us, in an Apology for the 
Christians, written only 140 years after Christ, an account 
of the mode of celebrating the Lord's Supper in his time. 
I subjoin what he says, as being calculated not only to show 
the practice of the church, but to prove that the pecuhan- 
ties of the Roman Catholic Mass were then unknowTi. 

Describing the rites of the first Communion after Bap- 
tism, he says, after prayers " bread and a cup of wine, and 
water, are brought to the President or Bishop, which he 
takes, and offers up praise and glory to the Father of all 
things, through the names of his Son and the Holy Spirit ; 
and this thanksgiving to God for vouchsafing us worthy of 
these his creatures, is a prayer of more than ordinary length. 
When the Bishop has finished the prayers and the thanks- 
giving service, all the people present conclude with an au- 
dible voice, saying, Amen; now Amen in the Hebrew 
tongue is, so be it. The Eucharistical oflSce being thus 
performed by the Bishop, and concluded with the acclama- 
tions of all the people, those we call Deacons, distribute to 
every one present to partake of Eucharistical bread, and 
wine, and water, and then they carry it to the absent" 

" This food we call the Eucharist, of which none are al- 
lowed to be partakers, but such only as are true believers 
and have been baptised in the laver of regeneration for the 
remission of sins, and hve according to Clurist's precepts, 
for we do not take this as common bread, and common 
wine. But as Jesus Christ our Saviour was made flesh by 
the word of God, and had real flesh and blood for our sal- 
vation, so we are taught that this food, which the very 
same word blessed by prayer and thanksgiving, is turned 
into the nourishment and substance of oiu* flesh and blood ; 
and is in some sense the flesh and blood of the incarnate 
Jesus." After quoting the account of the institution from 
the Gospel, and adding a remark respecting the mysteries 
of Mithra, he proceeds, " after this sacrament is over, we 
remind each other of the obligations to his duty, and the 
rich relieve the poor, and upon such charitable accounts 
we visit some or other every day." His description of 
Christian worship on the Sunday, leads us to conclude that 
the Lord's Supper ever formed a part of public worship 
on that day. See Reeve's Apologies of the Fathers, 
p. 115— 126. 



ON THE lord's SUPPER. 73 

some cases oftener. Now if they, some of whom had 
seen our Lord die, and all of whom had the ardent 
attachment of primitive Christianity to their Lord, 
felt it needful and advantageous thus frequently to 
celebrate the memorials of his dying love, how much 
more should we who live at so much greater a distance 
of time, and in a period when the love of so many has 
waxed cold ? This being an institution appointed by 
Jesus Christ, the Founder of a spiritual Church, and 
who gave his disciples his complete design when he 
established that Church, it was not like many of the 
ordinances of the Jewish state, merely supported by 
carnal reason, or suited to their national condition, or 
continued for a season, on account of their prejudices. 
It is evidently and eminently fitted to promote our 
spiritual improvement, and commanded in a manner 
which leaves us no reason to suppose that it was ever 
intended to be set aside, or abrogated, as the Church 
got more light and experience, but rather designed as 
a standing ordinance. 

4. The statement op st. paul proves that the 

OBLIGATION IS STILL BINDING ON CHRISTIANS. As ofteU 

as ye eat this bread, and drink this cup, ye do show 
the Lord^s death till he come, 1 Cor. xi. 26. While 
the expression implies that the Corinthians were in 
the frequent practice of partaking of the Lord's Sup- 
per, it shows that it is the duty of the Church to cele- 
brate it, till our Lord come to judge the world. It is 
surely an insufficient answer to this passage to say that 
the coming of Christ here intended is his spiritual 
coming, or the indwelling of the Holy Spirit in true 
believers ; for he had undoubtedly come in tliis man* 
ner to many of the Corinthians, and yet they were in 
the habit of partaking of the outward ordinance, and 
the Apostle directed them to continue the practice. 

Hence we conclude then that the respectable, and 
in many respects exemplary body of Christians, who 
from motives of conscience lay aside the outward ob- 
servance of this Sacrament, are not borne out by 
scriptural authority, or primitive practice. — But let us 
not jndffe or condemn them ; but rather remember of 
G 



^4: bickersteth's treatise 

each one, to Ms own Master he standeth or falleth. 
Our reasoning applies with peculiar force to those who 
have no such scruples, and yet usually abstain from 
the Lord's Table. It leaves them without excuse. 

The FREauENCY with which we shall discharge this 
duty is indeed here left, as in various other cases, to 
our own conscience. Thus it becomes a trial of the 
state of our mind towards our Redeemer, a test of our 
affectionate remembrance of him, and an evidence of 
the warmth of our love to him. Judging by this test, 
is not. Christian reader, the true state of the Church, 
even in our favoured land, lamentably low ? It may 
be said generally, that if your heart be right with God, 
you will omit no opportunity that occurs in the place 
where you worship, to pass by without enjoying this 
blessing. Thomas, when once absent from the disci- 
ples, lost the cheering sight of his Saviour which 
they enjoyed. Yet the frequency of the communion 
should not perhaps be such as may tend to prevent 
preparation, or the impression which a solemnity has, 
when received at occasional intervals. It appears very 
desirable that it should be administered ajid received 
once a month, and on the great festivals of our Church. 
Nor need we fear that such a frequent reception will 
so abate our reverence in attending as to hinder our 
profit. The daily practice of prayer and reading the 
Scriptures has not such an effect. It is observable, 
that the epistle which gives particular caution against 
formality, gives the direction, not forsaking the assem- 
bling of yourselves together. Heb. x. 35. Some pious 
ministers have found monthly communion to be more 
adapted to the present circumstances of the Church, 
than its more frequent administration. 

Supposing the obligation to receive it be plainly 
proved, and fully admitted, consider farther, that to 
NEGLECT it, is attended with aggravated guilt and 
danger. 

It is WILFUL AND REPEATED DISOBEDIENCE TO YOUR 

SAVIOUR. He directs you, and his ministers invite you, 
to frequent his table. They say again, and again. 
Come, for all things are now ready. But if you are 



ON THE lord's supper. 75 

living in the neglect of this ordinance, you greatly re- 
semble those who first rejected the Gospel. They 
with one consent began to make excuse ; and you know 
that it was said of them, none of those men which were 
bidden^ shall taste of my supper. The soul was to be 
cut off, and the man was to bear his sin, that neglect- 
ed to eat the passover. Numb. ix. 7 — 11. Have you 
not reason to fear that a neglect of the Lord's Supper 
will be attended with a similar danger. 

It is SEPARATING FROM YOUR CHRISTIAN BRETHREN. 

You thus break off communion with your fellow Chris- 
tians. By such conduct you declare that you wish 
not to be numbered with the true disciples of Jesus 
Christ, but had rather have your lot with those who 
neglect him. 

It is A VIRTUAL UNDERVALUING OP YOUR BAPTISM. 

That was the sign of your admission into the Christian 
Church. The Lord's Supper is the sign of your con- 
tinuance in it. By neglecting it, you appear to count 
your baptism a privilege not worth maintaining. This 
is also done when you come to years of discretion, and 
it is your own voluntary act, even after, through the 
piety of your parents, you had been baptized. Is it 
not manifest, that if it had been left to your own 
choice, you would not have been baptized ? Do not 
go thus far to renounce Christianity. It was a great 
sin to withdraw from professing it, in times of diffi- 
culty and persecution, (Heb. x. 26 — 31,) when it 
might seem to admit of some extenuation from the 
frailty of man, and the fear of such dreadful sufferings 
as the primitive martyrs underwent ; but " by neglect- 
ing the Lord's Supper, (the peculiar rite of Christians,) 
do you not in effect deny the profession that you may 
have made of Christianity, and deny it, remember^ in 
times of liberty and encouragement ?" 

It is A PUTTING A SLIGHT ON YOUR SAVIOUR'S DEATH* 

The Lord's Supper is the memorial of his Sacrifice. 
When you refuse to come, you do in effect declare, 
I will remember my worldly friends, my pleasures, my 
private pursuits, or other engagemeftits ; but I will not 
remember my Redeemer in the greatest instance of 



76 BICKERSTETH S TREATISE 

his love. I will not confess my dying Lord ; I will not 
honour his name ; I will not declare my hope in his 
cross. I wish to have no concern in his atonement 
and salvation. Christian reader, can you bear the im- 
plications which attach to this neglect ? Did Jesus die 
for you, and will you not obey one of his last, one 
of his most easy, one of his most delightful precepts ? 
The point is gained. Your heart yields. You w411 
mourn over your past ingratitude, and determine to 
embrace every opportunity of remembering and pub- 
licly confessing a crucified Saviour. You see that not 
to do so, is in fact to renounce communion with Christ, 
and to say, " I can spend my time with ease and plea- 
sure, in the scenes of idleness and trifling ; but I care 
not to be with Christ, and love not communion with 
him." 

But THE YOUNG may be especially addressed on this 
subject. The Jews, it would appear, (Luke ii. 41, 42,) 
took their children at twelve years of age, to partake 
of the passover ; and well would it be if Christian youth, 
at twelve or fourteen, under right impressions, and 
with intelligence and piety, began to partake of the 
Lord's Supper. When this season is neglected, life 
passes silently forward, habits of omission get formed, 
and diffidence and false shame strengthen them. It 
has been observed, " we naturally feel some degree 
of embarrassment in doing any thing, for the first time, 
that is attended with a considerable degree of interest, 
and public solemnity." This difficulty increases with 
increasing years. I trust that those of my younger 
readers, whose hearts are renewed by divine grace, 
will therefore feel that now is the happy opportunity, 
now is the precise time, in which they should com- 
mence a practice which will soon become a blessed 
habit, bringing along with it a most important train 
of consequences, full of benefit to them all their days. 
It is a turning point of your life. Come to this table, 
and you are taking a most important step towards 
fixing you for a holy, useful, and happy life. Turn 
from it, and you are multiplying the difficulties which 
the world, the flesh, and the devil, ever present in the 



ON THE lord's SUPPER. 77 

way to heaven. The kindness of our youth^ (Jer. ii. 2,) 
is much remembered by our heavenly Father. Give, 
then, to Christ, the first and the best of your days. 

Yet while we would invite you, and all Christians, 
and require you in the name of your Saviour, not to 
neg^lect his plain command, we would press you also 
to examine yourselves whether ye be in the faith ; if you 
are still living in a course of sin, come not here ; but 
yet keep not away altogether ; repent of your sins, 
believe in Christ, devote yourselves to him, and then 
come, and you will obtain both edification and com- 
fort. 

In this chapter we have only considered the obliga- 
tions in the way of duty ; the privilege must be re- 
served for farther notice. Let us feel wuth Bishop 
Taylor, " Happy is that soul that comes to these 
springs of salvation, as the hart to the water-brooks, 
panting and thirsting, weary of sin, and hating vanity, 
and reaching out the heart and hands to Christ." 



CHAPTER VII. 

Answers to the Excuses commonly made for not coming 

to the Lord''s Supper. 

The obligation will be still farther felt, if we con- 
sider the excuses by which scrupulous or unwilling 
minds commonly justify their absence. 

That which is most frequently urged, and which 
has perhaps the greatest weight, is this — they that re- 
ceive unworthily, incur great guilt ; we are unworthy, 

AND THEREFORE W^E DARE NOT GO. This CXCUSC, SCem- 

ing to imply a reverence to this institution, makes 
many easy, under a direct act of disobedience ; yet, in 
fact, it arises from ignorance and unbelief. 

It arises from ignorance ; for many persons do not 
make the evident distinction between being unwor- 
thy and receiving unworthily. The very best are 
unworthy. The guilty and the sinful are tlie very 
g2 



78 bickersteth's treatise 

persons invited to come. A sense of our sinfulness is 
a needful part of preparation. If indeed a poor man 
resist, or cast from him, the bounty of the benevolent, 
he is unworthy of relief If a sick man reject the 
medicine which would heal him, he is unworthy of 
health ; but you see evidently that the poverty of the 
one is the very reason why he should take the offered 
relief; the sickness of the other is the most powerful 
motive to welcome and receive the physician's pre- 
scription. If then you are sensible of your unworthi- 
ness, and desire pardon and grace, you should ask 
them, not because you are worthy, but because you 
need these blessings, and must perish without them. 
You not only want them, but Jesus Christ invites you 
to come and receive supplies adapted to your neces- 
sities. If you are afraid of receiving unworthily, you 
will find in a subsequent chapter some information 
and directions which may remove this fear. 

But is there not much unbeliff and presumption 
in staying away ? You think, perhaps, that by going 
you are presuming. No : it is not presumption to ac- 
cept our Lord's invitation, and fulfil his command. 
For why was the precept given, if it were presumptu- 
ous to obey it ? Take care lest you be found impugn- 
ing the wisdom of the great Legislator. The pre- 
sumption is, refusing to come, and not obeying the 
precept. Our turning away from the Lord's table does 
not prove our humility, but our forge tfulness of Christ's 
request. Is there not reason to fear that it arises not 
** from a tender conscience, but from a cold, careless, 
worldly heart?" Burkitt well observes, that "the 
reverence which our Saviour expects to this holy insti- 
tution, is a reverence of obedience." Some that object 
to receive on account of unworthiness, do, as it has 
been remarked, " venture at some great solemnities, 
as Easter, to approach this table, which makes it 
wonderful how they can reconcile their notion of un- 
worthiness with their practice of receiving at such 
seasons; or else they must have at those seasons a 
better opinion of themselves than is consistent with 
Christian humility." But beware of unbelieving 



ON THE lord's SUPPER. 79 

thoughts of your Heavenly Father's love ; entertain 
not hard thoughts of the compassionate Saviour of men. 
They are highly dishonourable to his character, his 
word, and his promises, and are very prejudicial to 
yourselves. The Lord's Supper was never designed 
to be a snare for human frailty. Remember, that you 
are, not coming to Mount Sinai, burning with fire, 
and covered with blackness, with bounds fixed to keep 
off the people ; but rather to Mount Sion, to Jesus the 
Mediator of the new covenant, and the blood of sprink- 
ling, which speaketh better things. ^^ 

Another excuse with many is, I am too much en- 
gaged IN BUSINESS TO PREPARE FOR SO SOLEMN A DUTY. 

" I cannot," says Bishop Patrick, " believe that any 
man is so employed, that constantly, when he is to re- 
ceive the sacrament, he must omit it, or be a great 
loser. It is incredible, that his business must be done 
just at that time, and that none other will serve." He 
then shows the futility of the excuse, by stating, that 
if a large sum of money were to be given, every time 
a person came, few would resist this golden reason ; 
they would, in that case, put aside all other business. 
Such a view may lead us to detect the real state of 
our mind. Consider, if the true meaning of this ex- 
cuse be not this — " I am leading a life inconsistent 
with the discharge of Christian duties ; I am living an 
unchristian life ; and if I die, my soul is lost for ever." 
The discharge of your religious duties is your first 
and great business ; and you had better let the body 
perish for want of its proper food, than the soul perish 
for want of spiritual food. Remember, however much 
you are occupied, you will one day stand in judgment 
before Him, who, though so engaged in providing for 
your salvation, as not to have time to eat bread, yet 
spent whole nights in prayer, rather than neglect to 
fulfil all righteousness. Yet, after all, the due prepa- 
ration, for the Lord's Supper is often much mistaken. 
This subject will be afterwards noticed. Those who 
are really so engrossed in this world's business, as to 
leave no time for their most solemn duties, should seri- 
ouely inquire, whether much of that business that 



80 bickersteth's treatise 

hinders them, be not needless, or hurtful to their high- 
est interest. But however this may be, no business 
of this world can justify the continued neglect of 
manifest religious duties. Seek first the Jdngdom of 
God and his righteousness, and all other things shall 
he added unto you. 

A third excuse sometimes offered is, I have receiv- 
ed THE lord's supper, AND HAVE FOUND NO BENEFICIAL 

EFFECTS FROM IT. Pcrliaps you have mistaken the 
kind of benefit which you expected, and have looked 
for sensible and momentary comfort, instead of solid 
growth in grace. This ordinance has no miraculous 
power over the animal frame, but supplies the mind 
with powerful motives and considerations, whereby, 
through the gracious influence of the Holy Spirit, we 
are enabled to resist the attacks of our spiritual ene- 
mies. It is a means of obtaining spiritual strength 
from God. The Christian cannot perhaps fully know 
in this world, what secret strength may thus have been 
given to him, and how he may have been kept from 
the ways of sin, and in the ways of God, by the mo- 
tives here suggested to his mind. But we may very 
safely, as to this excuse, put it to every conscience. — 
Can you really say, after you have deliberately pre- 
pared yourself for this ordinance, and received it Vv^th 
seriousness, that no resolution against sin has received 
fresh confirmation, no obligation to obedience has 
been strengthened ? Or at least is it not presumptu- 
ous to question the efficacy, or deny the obligation, of 
attending upon an ordinance of God, merely because 
you have not yet derived from it all the benefits which 
you expected ? 

Again, it is objected, I am afraid that, weak as I 

AM, I shall break MY RESOLUTION, AND SO INCUR 

GREATER GUILT. You forgct that this ordinance is 
calculated to strengthen your resolutions. You forget 
that every temporal blessing you partake of increases 
your obligations to serve God. You forget the greater 
guilt of neglecting a Divine Institution. But deliber- 
ately ask yourself, " Do I mean to give up myself to 
the unrestrained enjoyment of sin, and the certainty 



ON THE lord's SUPPER. 81 

of endless ruin — or do I wish to be the disciple of 
Christ, and the heir of his glory ?'* If indeed you 
cared not about eternal life, and could be supposed 
awfully to choose eternal wrath, this excuse would 
be less inconsistent. But if you really desire to live 
with Christ, and to spend a blessed eternity in the 
mansions above, consider, that the admission of your 
weakness is the reason why you should constantly go 
to the Lord's table for new supplies of grace ; and if 
you fall again, as all more or less do, come the oftener 
to the appointed means of weakening sin, and enliven- 
ing faith, hope, love, and every Christian grace. 
Some have felt scruples about receiving, because 

OTHERS WERE AT ENMITY V/ITH THEM .* but this is not 

founded on any just interpretation of Scripture. This 
view would also condemn our Saviour, the twelve 
Apostles, and the whole primitive Church ; for none 
had such bitter enemies as they had at the very time 
this communion was most frequent. 

Others feel the presence of some against whom they 
have a prejudice, or of whom they have reason to 
think ill, a siofficient excuse ; forgetting the peculiarity 
of the Apostle's expression — he that eateth and drink- 
eth unworthily, eateth and drinketh damnation to him- 
self, and not to his fellow communicants ; forgetting 
our Lord knew that Judas would betray him, Peter 
deny him, and all forsake him, when he celebrated the 
last Supper with them. Yet we would not by these 
remarks justify indiscriminate communion. The 
Holy Scripture, (1 Cor. v. 11 — 13,) as well as our 
Church directs, that all open sinners be excluded. 

Others receive only at particular Festivals,* not con- 

* It IS to be feared that this most inconsistent practice is 
not confined to the church of England, but that it prevails 
to a very considerable extent in our own church, and 
especially in our cities. To this it may be added, that there 
are many who are very irregular in their attendance at the 
JLord's Table, and who, though in the church during the 
preceding part of the service, are observed very frequently 
to retire with the rest of the congregation. Such persons 
as these had better abstain entirely from the Lord's Table 



82 bickersteth's treatise 

sidering, as Chrysostom remarks, that " what makes 
it reasonable to conmiunicate, is not merely a festival, 
or the time of a more solemn assembly, but a pure 
conscience and a life free from sin." 

" Some Cliristians," it has been observed, " inquire 
whether they should continue to approach the table 
of their Saviour, when their consciences are burdened 
with the guilt of any particular sin. To this the 
answer is obvious, because one end of receiving the 
body and blood of Christ is, to obtain the very bless- 
ings of pardon, and peace of conscience, which the 
objection supposes to be most wanted. If, indeed, 
unhappily, we have committed some aggravated of- 
fence against God, and the ordinary period of our par- 
taking of the Eucharist be near, it may be expedient 
to abstain for that season from the Lord's Supper ; but 
this abstinence must be with the express intention 
of more humbly confessing our sins before God," 
that we may with sincere penitence and faith hereafter 
receive.* 

It may appear wonderful, even allowing the general 

until they can come. with the proper disposition; and then 
they will think it a privilege to draw^ near to God in the 
Supper, from which nothing but the most urgent necessity 
can possibly detain them. Of all things, let not professing 
Christians make the Holy Communion a matter of luke- 
warmness and indifference. There is nothing more incon- 
gruous than a half-way, almost Christian ; and scarcely 
any thing is more calculated to degrade the Church in the 
estimation of the pious of other denominations, than to ob- 
serve this blessed ordinance of our most holy religion treat- 
ed with so marked an indifference, as is implied in this 
occasional neglect of its participation. I hope that these 
few remarks may meet the eye and sink to the heart of 
many a one who comes under the censm-e. Much more 
might be said, but I forbear. Thus much I felt constrained 
to say.— G. T. B. 

* See the Rev. D. Wilson's comprehensive " Address to 
Young Christians pre\'ious to receiving the Lord's Supper." 
The section on " The objections which are sometimes 
raised against partaking of the holy communion," is pecu- 
liarly adapted to aiisw-er the scruples of young Christians. 



ON THE lord's SUPPER. 83 

darkness and corruption of the human heart, that there 
should be such a prevailing tendency in professing 
Christians to negligence, in a case where there are so 
many strong and tender motives for obedience. Some 
of the fears, possibly, may have originated from the 
once generally diffused papal doctrine of transubstan- 
tiation, and from a general misconception of the 
Apostle's reproof of the Corinthians, for their irregu- 
larities. This part of the subject will be considered 
hereafter. 

Perhaps, however, at the root of all these excuses, 
there is an unsuspected, secret unwillingness of heart. 
Men have often a feeling of this kind. It would dis- 
turb their quiet, make them uneasy in their mind, and 
hinder them from enjoying the pleasure that they are 
wont to take in their sins. Let every one who neg- 
lects the Lord's Supper, examine this point well ! 

From the whole, we may conclude that there is 
nothing to discourage the penitent believer, from 
a constant and invariable attendance at this table. 
The duty is manifest, and the advantage great and 
evident. 

And on the other hand, those living in the love 
and practice of sin, may here see the grievous state 
to which their conduct reduces them. You are afraid 
of going to the Lord's Table, lest you should eat and 
drink damnation ; but have you no reason to be afraid 
of the consequences of disobeying a plain command 
by staying away ? Your sins reduce you to a sad di- 
lemma of danger. Nothing can deliver you from it 
but speedy repentance towards God, and faith in the 
Lord Jesus Christ There is no safety to any living 
soul, but in fleeing to him who is able to save ! Let 
me then earnestly and affectionately entreat every 
such reader, to examine their own hearts, to ascertain 
without delay their true state before God, heartily to 
repent of their sins, and seek the salvation of the Gos- 
pel. Then, when you have experienced a real change 
of heart, when you are born again of God's Spirit, and 
have a good hope through grace, you will come and 
receive the Lord's Supper, not only without danger 



84 bickersteth's treatise 

and reluctance, but with the greatest comfort and ad- 
vantage. 

We will conclude this chapter in the animating 
words of Bishop Patrick. 

" Let no man therefore plead this, or that, in excuse 
for his not coming to the Lord's Table ; but resolve 
hereafter carefully to perform so necessary a duty. 
Let the sinner quit his state of sin and death, and so 
come and eat of the bread of life. Let the ignorajtit 
come into the school of Christ, and proceed till they 
come to the highest form, to the upper room, where 
this feast is celebrated. Let those that are at enmity 
with their neighbours also come ; let them only first 
go, and be reconciled to their brethren, and so let 
them offer their gift. Let those that have a multitude 
of worldly employments come ; only let them leave 
them, as Abraham did his asses at the bottom of the 
mount, and so let them ascend to heaven in their 
thoughts, and converse with God. Let the weak 
come, that they may grow in strength ; and let the 
strong come, that tliey may not grow weak. Let 
them who have fears come, that their hearts may be 
settled by the acts of a more lively faith ; and let them 
come who have hopes, that they may rise to greater 
degrees of a humble confidence. Let those who have 
leisure accept of this invitation, because they have no 
excuse ; and let those who have but Httle leisure en- 
tertain it also, that they may the more sanctify their 
business and their employments. Let the sad and 
sorrowful approach, that their hearts may be filled 
with the joys of the Lord ; and let those that rejoice in 
the Lord always approach, that their joy may be full." 



CHAPTER VIII. 

On receiving unworthily. 

This part of our subject, from its importance, calls 
for distinct consideration. The timid and the fearftil 



ON THE lord's SUPPER. 85 

are either deterred from a most valuable means of 
grace, by needless fears and scruples, or come with 
suspicions, anxiety, and distress. The careless and 
worldly approach without hesitation the most solemn 
rite of our holy religion, and make that service which 
only hardens their hearts, and fills them with pride 
and self-righteousness, a sort of passport to heaven ; 
while a large body of professing Christains think the 
danger of receiving unworthily a sufficient reason for 
not coming at all. 

The passage of Scripture on which the fears of men 
are principally founded, occurs in the 1st of Corin- 
thians xi. 27 — 29 : " Whosoever shall eat this bread, 
and drink this cup of the Lord unworthily, shall be 
guilty of the body and blood of the Lord. — He that 
eateth and drinketh unworthily, eateth and drinketh 
damnation to himself, not discerning the Lord's body." 

The sin of the Corinthians had been before particu- 
larly specified. " In eating, every one taketh before 
other his own supper : and one is hungry, and another 
is drunken. What ! have ye not houses to eat and to 
drink in ? or despise ye the Church of God, and shame 
them that have not ? What shall I say to you ? Shall 
I praise you in this ? I praise you not." 

You may here see what grievous and open disor- 
ders had crept into the Corinthian Church, and need 
not wonder at the strong expressions of the Apostle, 
describing the danger of their sin. They slighted 
the sacred rite which represented the Saviour's death ; 
made no difference between it, and a common meal ; 
and were guilty of excesses, even at the very time of 
its celebration. The way in which the Lord's Supper 
is now administered among us, renders such a glaring 
abuse of it impracticable, though it be still possible, 
in our temper and spirit, to fall into a measure of tlie 
same guilt. 

It may be first expedient to show, what is not re- 
ceiving UNWORTHILY. He docs not necessarily re- 
ceive unworthily, who strongly feels his unworthi- 
ness ; nor does it follow that he must have received 
unworthily, whose faith is weak. There may be many 
H 



OO BICKERSTETH S TREATISE 

doubts and fears, much trepidation and anxiety, and 
yet the heart be in the main right with God, and those 
distressing feelings may only arise from not fully un- 
derstanding the riches of Christ, and the liberty of 
his Gospel. Xor yet does it show this, if we feel the 
power of indwelling sin : St. Paul could say, in me, 
that is, in my fleshy dwelleth no good thing. This feast 
is not for angels, but for men encompassed with in- 
firmities. A coldness and dulness in our duties, which 
we lament, does not of itself show that we receive 
unworthily. Some are natm'ally dull and heavy ; but, 
if there he first a willing mind, it is accepted according 
to what a man hath, and not according to what he hath 
not. Some think a mere remembrance of an injm-y, 
though without ill will, or many worldly troubles, or 
the hatred of some one, or if their heart have been 
little moved or affected during the solemnity, or they 
have been then much harassed or tempted, that they 
have therefore received unworthily ; but this by no 
means follows, as this chapter, and various parts of 
this treatise will sufficiently show. Nor yet, if after- 
w^ard we fall into sin or difficulty, does it necessarily 
show that unworthy receiving was the cause. Anxious 
minds often distress themselves needlessly on these 
points. 

The word unworthily means, as the context plain- 
ly shows, in an unbecoming and unsuitable way ; not 
with that design with which this feast was instituted 
by Christ, nor in a manner agreeable to its import- 
ance and dignity.* 

As it respects indeed the persons who receive, 
those who are living in wilful and allowed sin, those 
who are impenitent, and have not sought the mercy 
of Gt)d as poor and perishing sinners, by faith in Christ 
Jesus, have no suitable qualifications, and no scriptural 
encouragements, to go to the table of the Lord. Our 



* Ava^^ai; nou CO cousiho, quo hoc epulum a Christo est 
institutum, modo non conveniente dignitati ot gravitaii 
rei. — Schleusner. 



ON THE lord's SUPPER. 87 

Liturgy justly tells them, " Repent you of your sins, 
or else come not to that holy table." 

He who makes no difference between the sacra- 
ment and a common meal, who looks not through the 
outward emblems, and does not by faith regard them 
as figures of the Saviour's body and blood, who trusts 
not in Christ's death, and has no love to him, and 
whose tempers towards his fellow creatures are un- 
forgiving and malignant, he discerns not the Lord's 
body, and receives unworthily. 

Nor is this a slight sin with trivial consequences — 
great guilt is contracted, and severe afflictions follow. 

Great guilt is contracted. They are guilty of the 
body and blood of the Lord. In the full sense of the 
terms, this was the guilt of the Jews who crucified 
the Lord; in a secondary sense, of those nominal 
Christians who apostatize from the truth. But a mea- 
sure even of this awful guilt, may be contracted by 
unworthily receiving the Lord's Supper. A person 
may thus manifest a contempt of the sacrifice of 
Christ, and be chargeable with a dreadful profanation 
of that sacred institution which brings it to our view. 

If, Christian reader, you would shudder at the idea 
of imbruing your hands in the Saviour's blood, guard 
against any approach to so foul an iniquity. True it 
is, that even this is not unpardonable ; for many even 
of the murderers of our Lord repented, and were 
saved. But surely no Christian can voluntarily slight 
the Saviour in the greatest instance of his love, with 
the notion that his amazing goodness may yet pardon 
this sin. When the question is asked. Shall we con- 
tinue in sin that grace may abound ? he will ever reply 
with the holy Apostle, God forbid ! 

Severe afflictions have sometimes followitd this 
GUILT. The unworthy receiver eateth and drinketh 
damnation to himself. The term indeed means not, as 
some have needlessly distressed themselves, by sup- 
posing it does, eternal ruin ; but it does imply the 
condemnation of their heavenly Father, the Divine 
displeasure and anger. That the Apostle means thus 
much with temporal chastisements for their sin, is 



88 bickersteth's treatise 

evident from what he afterwards says — "For this 
cause many are weak and sickly among" you, and 
many sleep. For if we would judge ourselves, we 
should not be judged ; but when we are judged, we 
are chastened of the Lord, that we should not be con- 
demned with the world." The Corinthians perhaps, 
migh attribute their sickness, and the deaths happen- 
ing among them, to various natural causes ; but an in- 
spired Apostle tells them that these were sent upon 
them for their profanation of the Lord's Supper. Nay, 
we must go farther, and say, that supposing a person 
to continue to receive unworthily, instead of gaining 
any benefit, his heart will only become more hardened, 
and his soul in danger of eternal ruin. Indeed, how- 
ever justly we may soften the words eateth and drink- 
eth damnation into judgment or condemnation, there is 
still quite enough in them to deter the careless and 
presumptuous from heedlessly coming to this table. 

But some may ask, Hov/ shall I avoid this danger ? 
We add the following directions : — 

Receive not ignorantly. The Corinthians partook 
of the elements without discerning the Lord's body. 
Those err in a similar way, who do not consider the 
great end designed in the Lord's Supper, and do not 
look through the sign to the thing signified; as do 
those also who do not regard the sacrifice of the death 
of Christ, but go in a self-righteous spirit, as if they 
were performing a meritorious duty. Do you then 
seek to understand the design of this ordinance, and 
to have right views of the atonement of Christ. 

Receive not irreverently. We are not indeed in 
danger now, of those tumultuous and irregular prac- 
tices which prevailed at Corinth ; but is there not, in 
the minds of some, a want of reverence and holy 
awe ? Do we not sometimes come in a light and care- 
less frame of mind, if not with an impenitent heart ? 
As there is danger on one side of an excess of fear 
destroying the love and freedom of the child, so there 
is on the other of failing in that due reverence, which 
is so suited to the state of sinful and dependent crea- 
tures, in all their dealings with their great Creator. 



i 



ON THE lord's SUPPER. 89 

Receive not uncharitably. The rich Corinlliians 
did not impart of their provisions to their poorer 
brethren, and thus were evidently deficient in Chris- 
tian love. If we also entertain a haughty, injurious, 
and unforgiving spirit towards any human being, and 
especially towards any of our Christian brethren, we 
have a temper directly contrary to the spirit of this 
ordinance, we shall receive in an unsuitable way. See 
that ye love one another with a pure heart fervently. 

Receive not with a carnal mind. The Corinthians 
made their meeting together an occasion for excess 
and intemperance. Modern habits preclude this. Yet 
we may also receive, with a carnal mind : many worldly 
passions may be at work ; such as looking to see who 
is there; observing their dress and appearance, and 
forming worldly desij:^iis, when we ought to be engaged 
in the solemnity, 'ilie same carnal mind leads us to 
look only at the outward service, receiving without 
spirituality of mind, and without looking to, or con- 
fiding in Christ the Lord. 

By giving these directions, it is not implied that any 
unallowed or lamented ignorance, irreverence, want 
of charity, or of spirituality, constitute the sin of un- 
worthy receiving, but if these things are habitual and 
allowed, undoubtedly we have reason to fear that we 
have, in some measure, imbibed the spirit of that sin 
for which the Apostle reproved the Corinthians, and 
should, without delay, seek for pardoning mercy, and 
come afresh, and in a better spirit, to the Lord's Table. 
Even these Corinthians, though so justly and severely 
reproved by the Apostle for their former profane man- 
ner of communicating, yet so far from being dissuaded 
from coming again, must be supposed to be individu- 
ally addressed in those words, — " Let a man examine 
himself, and so let him eat of that bread, and drink of 
that cup." For, though there be danger of unworthy 
receiving, there is a yet greater danger in wilfully 
neglecting this ordinance. It is always better to dis- 
charge a duty, even though it be done defectively, 
than to neglect it altogether. We find Hezekiah, 
when there were many of the people of Israel who eat 
H 2 



90 bickersteth's treatise 

the passover otherwise than it was written, not being 
able, from the pressure of the time, to cleanse them- 
selves, (2 Chron. xxx. 18,) confidently pleading in their 
behalf. It was the saying of a truly pious woman, 
" She had rather spoil ten duties, than omit one." 
Let no threatenings, against the mingling of sin with 
the discharge of your duty, lead you to neglect that 
duty, but rather lead you to a more conscientious and 
faithful discharge of the will of God. 



CHAPTER IX. 

On Preparation for ilie Lord^s Supper. 

It is very desirable not to enter on any spiritual 
service, with a careless and heedless mind ; and the 
more solemn the duty is, the more needful and de- 
sirable is a due preparation for it. The common de- 
cencies of life, teach men that, when invited to the 
table of a monarch, or to associate with princes and 
their earthly superiors, they should appear with 
suitable marks of respect, and so behave as may best 
please and honour those who have invited them. Much 
more when invited to the nearest communion with the 
King of kings, should Christians seek so to act as may 
please him. If David under the Legal Dispensation, 
attending the sacrifice of a slain beast only, felt it right 
to say, I will wash mine hands in innocency, and so will 
I compass thine altar^ O Lord ; surely we, in comme- 
morating the actual sacrifice of the Son of God, should 
make similar preparation. These general considera- 
tions are much strengthened, when we remember the 
danger of unworthy receiving, and the benefits of a 
due reception. We need not, however, merely infer 
the duty on these general grounds. There is an ex- 
press direction of the Apostle — " Let a man examine 
himself, and so let him eat of that bread, and drink of 
that cup." 

Preparation may be considered in two respects; 



ON THE lord's SUPPER. 91 

that which is requisite before our first reception of 
the Lord's Supper, and that which it is desirable to 
make whenever we afterwards receive. We will con- 
sider the first in this chapter, and the other in the 
second part of this treatise. 

The time of first communicating is a critical period 
in a man's life, that may much affect his future com- 
munions, as well as his whole future life. If we then 
duly receive, it may be a blessing to us ever after. 

With respect to the persons who ought to com- 
municate, we, may notice, that to be a right partaker 
of the Lord's Supper, a man must be a sincere chris- 
tian ; one who is sensible that he is a fallen, sinful 
creature ; feels the guilt and corruption of his own 
heart ; has repented of his sins ; knows that there is 
only one way of salvation, by faith in Christ ; is look- 
ing to him for that salvation, and desires above all 
things to win Christ, and be found in him. 

Bishop Taylor justly remarks, " He that is not freed 
from the dominion of sin, he that is not really a sub- 
ject of the kingdom of grace, he in whose mortal body 
sin does reign, and the Spirit of God does not reign, 
must at no hand present himself before the holy table 
of the Lord — he is God's enemy, and therefore can- 
not receive his holy Son." The Lord's Supper is de- 
signed " for the strengthening and refreshing of the 
soul," and not for the first communication of spiritual 
life. 

But as this is a point of some difficulty, and one 
which is generally left to each individual to decide 
for himself, it may be well to enter more into par- 
ticulars. 

As to OPEN sinners, the case is perfectly clear ; 
every Christian concurs with the exhortation of our 
Church. " Therefore if any of you be a blasphemer 
of God, an hinderer or slanderer of his word, an adul- 
terer, or be in malice, or envy, or in any other grievous 
crimes, repent you of your sins, or else come not to 
that holy table." 

The primitive churches were very particular on 
this point " Let no Judas," says Chrysostom, " no 



92 bickersteth's treatise 

lover of money be present at this table ; he that is 
not Christ's disciple, let him depart from it. Let no 
inhuman, no cruel person, no uncompassionate man, 
or unchaste come hither. I speak this to you that ad- 
minister, as well as to those that partake." 

Indeed it is both prejudicial and unprofitable to the 
wicked. Just as the rain which falls upon a rock, 
does not penetrate, and soften, and fertilize it, but 
ever runs off from it ; so the wicked, by their sinful 
and hard hearts, repel that gracious influence which 
would otherwise enter and bless their |jou1s. 

But while the case is clear as to open sinners, there 
is a large class of persons, in the main, of a moral 
character, but who manifestly have not that spiritual 
mind which is life and peace, who are walking not after 
the spirit hut after the flesh, and we cannot recommend 
such persons, while in this state of mind, to go to this 
table. Let them repent and believe the Gospel, and then 
come. The graces of repentance, faith, humility, 
charity, and the like, are needful to a due reception 
of the Lord's Supper. Men are destitute of these by 
nature ; and till the Holy Ghost be received, there , 
are none of these evidences of spiritual life. Now if 
we give ever so much meat and drink to a dead man, 
it can neither bring him to life, nor nourish him ; and 
so this holy ordinance cannot profit a man dead in 
sins, and without a spiritual appetite and spiritual dis- 
positions. 

Yet, on the other hand, it may be observed, for the 
comfort of humble Christians, who are sometimes in a 
great strait between a sense of their unfitness, and the 
obligation of a plain command, that this ordinance re- 
quires not perfection in any grace in those who come. 
If a man have but the very beginnings of holy dispo- 
sitions, let him come to have them strengthened. The 
remarks of one of the Reformers on this point, may 
help the reader to come to a right decision. Speaking 
of those for whom this ordinance is intended, he says, 
" Let us remember, that this sacred banquet is medi- 
cine to the sick, comfort to the sinner, alms to the 
poor ; but that it would confer no advantage on the 



ON THE lord's SUPPER. 93 

healthy, the righteous, and the rich, if any such could 
be found. — The best and only worthiness that we can 
present to God, is to offer him our vileness and un- 
worthiness, that he may make us worthy of his mercy ; 
to despair in ourselves, that we may find consolation 
in him ; to humble ourselves, that we may be exalted 
by him ; to accuse ourselves, that we may be justified 
by him." Speaking afterwards of the necessity of 
fkith and charity, he says, " There are those who have 
fallen into a considerable error respecting the degree 
of these graces, requiring a perfection of faith to which 
nothing can approach, and a charity equal to that 
which Christ has manifested towards us. But by this 
requisition they exclude all men from access to this 
sacred supper. For if their opinion were admitted, 
no person could receive it but unworthily ; since all, 
without a single exception, would be convinced of 
their imperfections. And surely it must betray ex- 
treme ignorance to require that in the reception of the 
Sacrament, which would render the Sacrament un- 
necessary and useless ; for it was not instituted for the 
perfect, but for the imperfect and feeble ; to awaken, 
excite, stimulate, and exercise their graces of faith 
and charity, and to correct the defects of both." 

Let us now proceed to consider more particularly 
how we may prepare for that ordinance which the 
Lord has instituted. 

A KNOWLEDGE OF ITS NATURE is in the first place 
requisite, that when we come to this table, we may 
discern the Lord's body. The previous chapter will 
have, we trust, given you sufficient information on this 
point. Read over yourselves those parts of Scripture 
which dwell on Christ's atonement, (as Isa. liii,) and 
his death, (as John xix,) the nature of the New Cove- 
nant, (as Heb. viii,) the accounts of this institution 
given in the Holy Scriptures, (Matt. xxvi. 26 — 30; 
Mark xiv. 22—26 ; Luke xxii. 15—20 ; 1 Cor. x. 16— 18 ; 
xi. 17 — 34,) and our Lord's statements respecting the 
nature, necessity, and advantages of faith in him, 
John vi. 28—71. Remember, it is intended to bring 
to your remembrance Christ's death as a sacrifice, 



94 bickersteth's treatise 

taking away your sins ; it represents that death to you ; 
it instructs you in the nature and need of faith in him ; 
it offers afresh his benefits to you; and, rightly re- 
ceived, assures you of your interest in them. 

Self-examination as to the state of your own 
MIND AND HEART, is another matejrial point. By self- 
examination we mean a diligent sei^^h into the true 
state of our character, as it is in the sight of God, by 
comparing it with his holy word. 

There are holy dispositions and tempers, there is a 
peculiar conduct and conversation, stated in the Holy 
Scriptures, as marking the character of all the chil- 
dren of God. And then, with more especial reference 
to our receiving the Lord's Supper, the intention of 
mind in going to this table should be examined. There 
may be wrong motives for going ; as to obtain a reli- 
gious character ; from an idea of thereby meriting di- 
vine blessings ; because others go ; or, merely to gra- 
tify our friends. These are improper motives ; and 
should be guarded against. We should be influenced 
to approach his holy table simply by a regard to the 
authority of Jesus Christ, and a desire to obtain, in 
the appointed means, his grace and blessing. There 
are, besides, qualifications and graces of the Holy 
Spirit, suitable for the due reception of the Lord's 
Supper. We should ascertain whether we possess 
these. 

Our Church has, in its Catechism, given very plain 
and valuable instruction on the nature of the duty of 
self-examination; nor do I think that I can put the 
subject in a more instructive form, than by bringing 
that before you. In answer to the question, " What 
is required of them who come to the Lord's Supper ?" 
we are told, " To examine themselves whether they 
repent them truly of their former sins, steadfastly pur- 
posing to lead a new life, have a lively faith in God's 
mercy through Christ, with a thankful remembrance 
of his death, and be in charity with all men." This 
answer shows us that we should examine whether we 
do in reality possess that repentance, faith, gratitude, 
and charity, which are necessary to our receiving the 



05 THE LORD'S srPPER. 95 

Lord's Supper with spiritnal benefit, A few obserra- 
tioDs will now be made an those points, for the pnr- 
Dose of assisting you in your examination. 

Inquire, then, as to your repent axce. Do you know 
Dur exceeding" sinfulness before God ? You cannot 
pent o£ your sins without knowing them ; nor can 
ju. know them, but as you are acquainted with the 
word of God. By the law is the knowledge of sin. It is 
from ignorance of the holy law of God, that we hear 
80 many say — they arfe^ not great sinners — they are 
not.wOTse than others — and they have never done any 
thing particularly wrong. Even when they admit 
they are sinners in general, they will not confess that 
they are guilty of any one particular transgression, nor 
do they feel that they daily come short of the glory of 
Grod. Alas ! such know not God's perfect law, and are 
whoUy ignorant of themselves. They may know the 
character of thousands around them ; they may know 
the histories of thousands of years of every country ; 
bat they know not what is to them the most important 
ci all, the history of their own hearts, and their own 
lives. We are not only sinners in general, but we 
never did one thing wholly free from sin. We are 
bom in a sinful world, prone to iniquity frt>m oar ear. 
liest years, and through the whole course of our lives 
we have been offending CJod. Every day, from our 
rising up to our lying down, in many things we offend. 
For what is sin? not merely wiaX man will acknow- 
ledge to be wrcHig, nor what human laws punish ; but 
sin is what €k)d says is wrong. ^ Sin is the transgres- 
sion of the law of God." What says that law? It re- 
quires us to love God with all our heart, and our 
neighbour as ourselves. It calls us to fre spirituaUy 
minded. It tells us, " whatsoever ye do, do all to the 
glory of God." The bare recital of these things will 
show us, if we are duly conscious of our state, that 
there is not a day, nor an hour, in which we do not 
&11 short of God^s requirements, and sin in his sight- 
The reasonableness of €Iod's law, his tender ^ace and 
mercy, redemption by Jesos Christ, the proSered aid 
of the Holy Spirit, aad the long-suffering and forbear- 



96 bickersteth's treatise 

ance of God, are all powerful and plain arguments 
why we should keep his commandments, and they 
therefore ag-gravate our disobedience. In inquiring, 
then, as to the reality of our repentance, each of us 
should ask himself — What are my thoughts of my sin ? 
Do they grieve me as being conwuitted against God ? 
Have I another thought of sin to what I once had ? Do 
I loathe and hate sin as the worst of all evils ? Have I 
thus an habitual mourning for sin '? a broken and con- 
trite heart ? It is the first work of the Holy Spirit 
to convince us of sin, have I sought the gift of that 
Spirit ? 

Our repentance, if sincere, will be proved by " stead- 
fast purposes to lead a new life." Has the conviction, 
then, of your sinfulness, led you to see your need of a 
new heart and a new spirit, without which you can 
never lead a new life ? Under a deep conviction of 
the infinite importance of fleeing from the wrath to 
come, have you determined to do so ? Have you, in 
retirement, seriously reflected on these things ? Have 
you, in short, come to a deliberate and solemn resolu- 
tion to give yourself up to God ? Your examination as 
to this point should include not only an inquiry as to 
godly sorrow for sin, but as to the determination to 
walk in newness of life. 

Another material subject of inquiry is, as to your 
FAITH. Have you a lively faith in God's mercy through 
Christ ? Has the conviction of your sinfulness led you 
to seek, as a poor and lost sinner, those mercies which 
are treasured up in Christ Jesu5 ? It is only those who 
know and trust in Christ the Saviour, that are in a 
state of meetness for the Lord's Supper. And here 
you have need to watch against self-deception. Many 
think that they have faith in Christ when they have it 
not. If we were to ask them, Do you believe in 
Christ ? they would be ready to take offence at the 
question, and to reply, " Do you take me for an infi- 
del ! I am a Christian, and of course believe in him." 
But, alas I this is not of course. Would to God that 
all that are called Christians were trusting in Christ 
Jesus I Real faith is not, as you will have seen in a 



ON THE lord's SUPPER. 97 

former chapter, a mere iminfluential assent of the un- 
derstanding to the truths of Christianity ; but such a 
belief of the Gospel as leads us to a daily and hourly 
trusting in Christ for a supply of all our necessities.* 
It does not only produce a mere outward profession of 
Christianity, but a reliance on Christ as our Saviour, a 
personal reliance on him for ourselves, a coming to 
him individually in our own case, as our Teacher, and 
an obedience to him as our Governor. There is an- 
other very common error, that of trusting in a vague 
notion that God is merciful and all will be well. Is this 
a lively faith in God's mercy through Christ ? far from 
it. Let not a mere idle fancy, or uncertain notion 
like this, built on no solid foundation, satisfy you. — 
You want a lively faith, a faith that leads you to rely 
on the Saviour, that influences the heart, moves the 
affections, and excites us to w^ork for God ; and yet 
renounces all hope but in Christ Jesus, as the channel 
through which every blessing flows, the treasury of 
spiritual riches, and the fountain of every good. In- 
quire, then, Where am I fixing my hopes? On whom 

* The nature of faith may be illustrated by the following 
circumstance. In the late winters in London, when dis- 
tress has been general, a place was fitted up for the recep- 
tion of the houseless poor. Bills were pasted up in diiferent 
parts of the town, directing persons where to find this re- 
fuge. Many read them out of mere curiosity, and fully 
assented to the truth of the fact, and thought nothing more 
about it ; but the poor and destitute read them as having a 
deep interest in them, as a guide to direct them where to 
go for food, and lodging, and all they needed. Is our faith 
in God's word such as this ? Does it lead us to Christ ? The 
same image wall farther illustrute this subject If any who 
were poor and destitute read the bills to which we have 
alluded, but did not believe them, or thought that if they 
applied they would not be accepted; or if they did not 
come, because they loved better to prowl about in the 
streets, practise violence, and commit licentiousness ; such 
persons act the very same part with unbelievers in Christ, 
w^ho may acknowledge the truth of w^hat the Gospel de- 
clares, but still do not individually come to Christ for the 
blessings which he has promised to those who apply to him. 
I IP 



98 bickersteth's treatise 

do I depend for salvation ? Is it not in part on my own 
goodness, my own prayers and endeavours ? You must 
indeed strive, and labour, and pray, or you will never 
be saved ; but even if you did all required, you are an 
unprofitable servant ; and with our manifold transgres- 
sions, we are also but as condemned criminals. God's 
mercies in Christ are our only refuge. " So far as you 
think of doing any thing, call it what you may, with a 
hope of being pardoned and justified for its sake, so 
far you reject the only way of salvation, (Rom. iii. 4, 5,) 
and have reason to expect your portion with unbe- 
lievers." We must fix every hope in the atonement 
of Christ ; then we shall discern the Lord's body, we 
shall eat his flesh, and drink his blood, and be in 
a prepared state of mind duly to improve this ordi- 
nance. 

We should farther inquire as to our gratitude. 
Have we a thankfiil remembrance of the death of our 
gracious Redeemer ? If your mind is awakened to a 
due sense of your sinfiilness and ruin, and enlightened 
with a knowledge of the way of salvation by Christ 
Jesus, then the next point of inquiry should be — " Is 
the love of God shed abroad in my heart by the Holy 
Ghost ?" " Am I ever ready to say, Thanks be unto 
God for his unspeakable gifl ?" Contemplate for a 
moment that wonderful love of God, which, before 
time began, planned the way of salvation. Contem- 
plate the way in which this love was manifested. The 
eternal Word, the Lord of Glory, was made flesh and 
dwelt among us. Consider how much it cost. God 
spared not his own Son, hut delivered him up for us 
all. — Contemplate the amazing benefits, pardon, peace, 
salvation, and eternal life, which thereby come to us ; 
and then you may better judge what a thankful re- 
membrance we ought to have. Ask yourselves, then, 
Have these things deeply affected my heart ? Have 
they kindled within me any warm emotions of grati- 
tude, and called forth my devout thanksgivings ? If 
we love Christ, we shall think much of Christ. Those 
things concerning which our thoughts most abound, 
mark the state of the soul. Dr. Owen remarks, " Let 



ON THE lord's SUPPER. 99 

a man profess what he will, if his thoughts are gener- 
ally conversant about worldly and sensual things, he 
has an earthly and worldly mind ; as he thinks, so he 
is ; there is the image and likeness of the soul. If tlien 
we are affected witli the love of Christ, it will beget in 
our souls many thoughts of Christ, in our lying down, 
and in our rising up, in our beds, in our ways, on our 
occasions, as well as in ordinances. If indeed our 
hearts are affected with the love of Christ, our thoughts 
of Christ will abound, and those thoughts will work 
again on our affections, and conform us more and more 
to the image of Clirist." Inquire thus, if gratitude 
for the gift and love of a dying Saviour be a permanent 
and prevailing feeling in yom* mind, inducing you to 
forsake those things wliich would displease God, and 
zealously to seek his glory. It is in this view you go 
to his table, saying with David, " I will come into thy 
house in the multitude of thy mercy 1" 

There is yet another very important subject of in- 
quiry — What is youi- love to man ? Are you in chari- 
ty with all men. The greatest knowledge, a faith that 
could work miracles, and the most excellent gifts, are 
all vain witliout charity. This love to man is of such 
importance, that our Lord gives an express rule, equal- 
ly apphcable here as to the Jewish sacrifices, and 
doubtless principally designed for the use of the 
Christian Church — " If thou bring thy gift to the altar, 
and there rememberest that thy brother hath ought 
against thee,* leave there thy gift before the altar, and 
go thy way, first be reconciled to thy brother, and 
then come and offer thy gift." Matt. v. 23. An un- 

* Augustine notices a point here, which, as it may reheve 
the anxiety of a timid mind, I gladly insert : he says, " the 
precept is, if we call to mind that our brother has ought 
against us : that is, if we have any way injured him, for 
then it is that he has something against us. For if he have 
injured us, then we have something against him ; in which 
case there is no occasion to go to him for reconcilement 
You would not ask pardon of the man who has done you 
an injury It is sufficient that you forgive him as you de- 
sire forgiveness." 



100 bickersteth's treatise 

forgiving temper, joid a prevailing spirit of selfishness. 
a spirit of enmity and ill will even towards our worst 
enemies, are utterly unsuitable to this solemn occa- 
sion. Inquire then, whether you really love your fel- 
low men, and what proofs you have of this love. Do 
you make sacrifices of your own ease, and will, and 
comforts, for them? Are you kind and tender hearted, 
ready to forgive, and abounding in works of mercy ? 
Are you liberal towards the destitute, gentle towards 
the froward, forbearing towards the impatient and 
irritating, and kind and loving to your enemies ? Are 
you pitying and praying for the ungodly ? Are you 
delighting in and doing good to the pious ? In short, 
you should inquire. Have I that charity which suffer- 
eth long and is kind, beareth all things, helieveth all 
things, hopeth all things, endureth all things? 

A close examination on these subjects is calculated 
to produce that humble mind and contrite spirit, and 
that sense of sinfulness and weakness which are most 
especially adapted to the advantageous reception of 
the Lord's Supper. Who can question himself on all 
these points, without seeing his own sinfulness ? But 
be not too much discouraged by such a review ; re- 
member, the real desire after the grace of God is a 
sign that you have a measure of that grace already. 

Meditation is both an important and a profitable 
part of preparation. We should think much, and 
deeply, if we would derive much benefit. Our chief 
attention should be directed to the sufierings of our 
Saviour. If those portions of Scripture which describe 
his sufferings, as the 22d Psalm, the 53d of Isaiah, and 
the latter chapters in the four Gospels, are carefully 
perused, and dwelt on in patient and deliberate medi- 
tation, our minds will receive some holy impressions, 
some convictions of the evil of sin, and some lively 
sense of the love of Christ. Dr. Owen advises, that 
our meditation should be regulated by our peculiar 
present condition. Suppose, for instance, the soul is 
pressed with a sense of the guilt of any sin, or of many 
sins, let your preparatory meditation be fixed on the 
grace of God and the love of Jesus Christ, as proved 



ON THE lord's SUPPER. 101 

(o the very utmost degree by his death. TJiis is suited 
to give relief to your mind. Do you lament that you 
have not a just feeling of the evil of sin ? let your 
meditation be principally directed to the great guilt of 
sin as represented in the cross, and to the severity of 
God against it as there manifested.* 

Judge Hale found it a means of preventing wander- 
iiigs, and fixing his mind, to commit his meditations 
to writing ; and there would doubtless be much ad- 
vantage in putting down those thoughts which most 
affect your own heart. 

But after all our efforts, let us ever bear in mind, 
the true preparation of the heart is from God alone ; 
earnest prayer is therefore here both our privilege 
and our duty. All the gifts and qualifications w^hich 
we need, come only from God; and he gives them, 
and ordinarily gives them only, to those whose hearts 
he inclines to seek them in prayer. The more earnest, 
and serious, and full our prayers are, the greater bless- 
ings we are likely to receive. 

Perhaps to knowledge, self-examination, meditation, 
and prayer, may be adjded, expectation, or a looking 
and hoping for the blessing connected with this ordi- 
nance. In general, in proportion as we expect the 
fulfilment of God's promises, so shall we receive, in 
God's good time and way. We should inquire. What 
may I hope to receive ? We should expect a more 
lively manifestation of the Divine presence, a more 
sensible communion Vv'ith him, an increase of the 
hope of his glory, and the like. Before our Lord 
healed the two blind, he required them to believe in 
his ability to do so, and then touched he their eyes, say- 
ing, according to your faith be it unto you. 

The discharge of this duty of preparation requires 
some STATED TIME. Mr. Earle remarks,t " It con- 
cerns me to prepare, that I may be a welcome guest, 
and a worthy receiver. To prepare ! though the ex- 
pression be short, it is comprehensive, and I shall find 

* Some helps to meditation are added in the second part, 
t See Earle's Sacramental Exercises. 
i2 



102 bickersteth's treatise 

it implies more work than can be crowded into a 
little time, or done with a little pains. Let me there- 
fore redeem some time from my business, or at least 
from my pleasures, before the week be far advanced, 
that unforeseen occurrences may not deprive me of 
an opportunity to dress my soul for the glorious solem- 
nity, and put me upon the unhappy plimge of missing 
the feast, or wanting the wedding garment." There 
is much truth in these remarks, yet it may well be 
doubted, whether it be expedient, to make so much 
of a given time for preparation, as to hinder Chris- 
tians from that which was the primitive plan — frequent 
communion. Some have time at their command, 
others have not ; and the period of time to be given to 
the duty of preparation will vary accordingly. But 
in general most persons might, were they in earnest, 
give some stated and uninterrupted time to this great 
work. It has been observed, " your profiting will for 
the most part be proportioned to the diligence with 
which you prepare." It may also be remarked, that 
in all cases, much time may be saved by watchfulness 
to improve opportunities. By edifying conversation, 
particularly in going to and returning from church, 
we may redeem time. Remember, our Saviour notices 
what passes in mutual discourses. " What manner of 
communications are these that ye have to one another 
as ye walk ?" 

Be not discouraged as if you were to be perfect be- 
fore you go ; this very Institution is designed as a 
help for your imperfection and weakness. " If we 
were perfect we should not need it." Guard also 
against two opposite evils, self-righteous formality in 
preparation, and slothful self-indulgence in neglecting 
to prepare. As to self-righteous views of ourselves, 
it was a remark of Luther's—" Never are men more 
unfit than when they think themselves most fit, and 
best prepared for their duty ; never more fit than when 
most humbled and ashamed in the sense of their own 
unfitness." We must not rest on the exactness of our 
preparation whatever it may have been, but come only 
in the name of Jesus. There is a tendency also in our 



ON THE lord's SUPPER. 103 

minds, to be very careful not to sin before we receive 
the Lord's Supper, and afterwards to be too careless 
about sinning. Let us watch against this self-righteous 
spirit, while we foster and cherish those more serious 
and devout thoughts, and those greater longings after 
Christ and his blessings which we may experience at 
that time. 

Seek to prepare in dependence on the grace of God, 
and as his appointed means for obtaining a blessing, 
and such a preparation will discover to you more of 
your sinful and lost condition; and thus the atone- 
ment of Christ, and the gift of his Holy Spirit, will be 
unspeakably precious to you, and you will go to his 
table hungering and thirsting after righteousness. 
Then, in partaking of the memorials of his death, you 
will receive the pledges of his love, and the assurance 
of your interest in his great salvation. You will en- 
joy communion with him and his people, and probably 
gain some foretaste of those superior pleasures which 
are at his right hand for evermore. 



CHAPTER X. 

On the Benefits connected with a due Reception of the 
Lord^s Supper. 

The performance of each of the duties to which our 
Lord calls his people, is attended with many advan- 
tages ; as it regards all his statutes, in keeping of them 
there is great reward. It is so in this duty. While he 
calls us to remember him, to show forth his death, and 
to manifest our expectation of his coming again ; in 
the faithful discharge of this duty, our souls obtain the 
most important benefits. 

It is the general mistake of a mere outward profes- 
sor of religion, and one to which our fallen nature, 
even in the best of men, has a continual tendency, to 
put the means of grace in the place of grace itself. 



104 ^ bickersteth's treatise 

Thus if the nominal Christian read the Scriptures, he 
congratulates himself on having performed a work of 
piety, without considering that they should mainly be 
read as the means of conforming the soul to the divine 
image ; of quickening and directing it in the good 
ways of God. So if he prays to God, he rests in self- 
satisfaction with the mere act of prayer, without re- 
garding it in its true light, as a principal means of ob- 
taining help from God for our many spiritual neces- 
sities. The same dangerous mistake is made by such 
persons respecting the Lord's Supper. They are 
ready to suppose that when they have prepared for 
it by a course of duties, and have received it in the 
appointed way, that then they have done all that is 
required, forgetting that it is a means for a farther 
end — advancement in piety. 

The view of its benefits may be comprehended under 
the general term, a mean of grace ; a method ap- 
pointed of God for communicating his grace, whether it 
refer to the actual enjoyment, or the due improvement 
of that grace. 

It is not indeed appointed as a means to convey 
grace merely by the outward receiving of it, without 
suitable dispositions, and as a sort of charm. Neither 
are we to suppose God will pardon or save any, for 
their mere coming to it. "God does not seem to 
have bound himself to this or any other ordinance in 
such a manner, that the immediate influences of his 
grace should necessarily be connected with it. We 
cannot say that he has thus invariably tied himself to 
It, nor does experience agree with such a notion ; but, 
in a regular attendance upon it, we may expect that 
God will meet and bless us." 

It may be considered with reference to its bringing 
to our recollection a past transaction, and its being a 
means of both enjoying benefits at the present time, 
and furnishing a pledge of future blessings. 

1. It brings to our recollection a past trans- 
action. It deeply impresses on our hearts the fact 
of the death of Christ for sin ; an event which it is of 
the utmost moment that we should never forget; an 



ON THE lord's SUPPER. 105 

event which can never be affectionately remembered 
by the Christian without much advantag^e. We have 
seen that the bread and wine are apt figures of the 
Saviour's body which was broken, and of his blood 
which was shed for us. What is made visible and 
tangible, and obvious to all our senses, has naturally 
a greater effect upon us, than what is merely addressed 
to our understanding, or only treasured up in our 
memory. We are indeed too apt to rest in the out- 
ward sign, so that it was desirable that the sign should 
only be such a resemblance as may direct our minds 
to the thing signified, and for this end the emblems 
here used are peculiarly adapted. 

By this sacrament, then, the remembrance of our 
Saviour's death is preserved with all its freshness in 
our minds ; and the blessings connected with that re- 
membrance are thus bestowed upon us. It was not 
that he might gain our admiration and praise that our 
Lord appointed this ordinance ; he needs not honour 
from man, for all the hosts of heaven worship him. 
But by this representation of his death, we ourselves 
are both edified and comforted. " Come here," says 
Henry, " and see the victories of the cross. Christ's 
wounds are thy healing, his agonies thy repose, his 
conquests thy conflicts, his groans thy songs, his pains 
thine ease, his shame thy glory, his death thy life, his 
sufferings thy salvation." And do not such recollec- 
tions tend to produce mingled emotions of holy sorrow 
and joy, cordial hatred of sin, and ardent love to 
Christ? We might enlarge on this part of the subject, 
had it not been in some measure anticipated in the 
preceding chapter, on the design of this Institution. 

2. We should, however, have only a very inadequate 
view of its benefits, if we merely consider those 
which it has a natural tendency to produce, in bring- 
ing to our recollection the death of Christ ; it must 
be regarded as a divinely-appointed means of enjoy- 
ing SPIRITUAL BLESSINGS AT THE PRESENT TIME. " ItS 

chief excellence is, that it is not only a figure and re- 
Bemblance of our living on a crucified Saviour, but 
also a precious instrument whereby Christ, the bread 



106 bickersteth's treatise 

and drink of life, is really conveyed to us, and re- 
ceived by us through faith. Hereby God exliibits and 
gives forth Christ and his salvation to true believers, 
and stirs up and strengthens them to receive and feed 
upon Christ, by present actings of faith, while they 
partake of the outward elements." 

The Apostle, speaking on this subject, states, " the 
cup of blessing* which we bless, is it not the com- 
munion of the blood of Christ ? The bread which we 
break, is it not the communion of the body of Christ ? 
For we being many are one bread, and one body ; for 
we are all partakers of that one bread." 1 Cor. x. 
16, 17. This passage will furnish us with a scriptural 
guide as to the benefits to be expected at the Lord's 
table. By commxmion (xo^vcovta,) is meant a participa- 
tion, a communication or enjoyment of the body and 
blood of Christ. 

In order then rightly to discern the benefits which 
we obtain, we must consider what were the bkssings 
obtained for us by the incarnation and death of Christ. 
His death obtained our pardon ; his blood being shed 
for the remission of sins. Through that blood we ob- 
tain the blessing of justification, and are accounted 
righteous before God ; being justified by his blood, we 
shall be saved from wrath through him. The same 
sacrifice procures our peace, as St. Paul shows at 
length, Eph. ii. 13 — 17. Again, we receive the promise 
of THE SPIRIT through faith in him. Gal. iii. 14 ; John 
vii. 39. The gift of eternal life also comes in the 
same way — God hath given us eternal life, and this life 
is in his Son. These, with majiy other blessings 



* The sacramental cup seems called the cup of blessing, 
in allusion to the cup of wine used after the passover, to 
which the Jews gave this name. They called it so on 
account of the general blessings of God's providence, and 
of their redemption from Egy^pt. Christians have far more 
reason to call it the cup of blessing, as commemorating 
infinitely greater benefits. This cup is blessed, as it is set 
apart and consecrated to a holy use, even to be a memorial 
and symbol of the blood of Christ. 



ON THE lord's SUPPER. 107 

which might be mentioned, we obtain by the death 
of Christ. 

Now the real believer, through the mercy of God, 
in the right reception of the Lord's Supper, has the 
present enjoyment of those benefits which were ob- 
tained by the sacrifice of Christ, and the strengthening 
of those graces, in the exercise of which that enjoy- 
ment is communicated. Thus the Lord's Supper is 
calculated to give him an assured hope that the bless- 
ings of redemption belong to him, as well as to in- 
crease his faith, and to advance his sanctification. It 
also affords him many social advantages. But, re- 
member, that every blessing obtained here, as well as 
elsewhere, comes from the mercy of God alone, and 
through the influences of the Holy Spirit freely given 
according to his own grace. If we depend only on 
the means, we may lose the blessing. If we use the 
means, looking up to the Lord for his promised grace 
therein, we shall most probably obtain the spiritual 
, good which we desire, for the means are both adapted 
and appointed to produce that good. 

The believer, then, may obtain here an assured 

HOPE THAT THE BLESSINGS OF REDEMPTION BELONG TO 

HIM.* To have the communion of the body and blood 
of Christ is, in truth, tg have pardon, justification, 
peace, the Holy Spirit, the gift of eternal life, and all 
spiritual blessings in heavenly things in Christ Jesus. 
Now the Apostle's question in the passage already 
quoted, (1 Cor. x. 16, 17.) shows that the Lord's 
Supper is a divinely-appointed means for believers 
having that communion. By the exercises of faith at 
the Lord's Table, therefore, we have the blessings of 
redemption assured to us, and thus really partake of 
his body and blood in that way in which only they 
can be received. When in a journey on a winter's 



* Our Church leads those who worship according to her 
ritual to say of the due reception of the Lord's Supper, to 
our Heavenly Father — " Thou dost assure us thereby of 
thy favour, and goodness towards us." See Observations 
on this Prayer, chap. i. part. ii. of this Treatise. 



108 bickersteth's treatise 

day, we are favoured with a clear sky, and a shining 
sun, we say, " we have the sun with us :" by which 
we mean the light, warmth, and comfort of his beams ; 
80 when the Apostle says we have in the Lord's Sup- 
per the communion of the body and hlood of Christ, he 
shows that the benefits of his sacrifice are enjoyed by 
us. As certainly as the true believer takes the bread 
and wine, and feeds on them in remembrance of 
Christ's death, so assuredly do the spiritual blessings 
obtained by that sacrifice belong to him ; and the very 
ordinance is calculated to give him this happy as- 
surance of faith. It has been well remarked,* " Here 
we often, like Moses from Mount Pisgah, get extended 
views of the promised land. Here the mourning 
saints find joy, the weary rest, the dejected encourage- 
ment, and the strong increasing confidence. Here 
the spirit of faith applies the atonement, and the sense 
of reconciliation fills our souls with joy unspeakable, 
and full of glory. Christ intends his people should 
be comforted, should abound in all spiritual joy, and 
come to a feast, where gladness is sown for the upright 
in heart. ^^ In partaking of this feast our souls are 
strengthened and refreshed by new views of our in- 
terest in Christ, and a fresh and lively communion 
with him.f 

It is, however, by no means intended to be stated 
that these comforts are invariably connected with the 
right reception of the Lord's Supper, or that the com- 
municant has not acceptably received it, who has not 
felt this full assurance of hope; (Heb. vi. 11;) all we 
intend is, that it is a blessing which the ordinance is 
designed and calculated to communicate, and which 
believers do in favoured seasons experience. But 
where so full a blessing is not given, there are yet 
benefits which are more generally and more constantly 
obtained. Thus faith, which is the very root of an 

* See Haweis* Spiritual Communicant. 

t The subject of communion with Christ as one especial 
benefit of the Lord's Supper, demands distinct consideration, 
and Tvill bo noticed in a subsequent chapter. 



ON THE lord's SUPPER. 109 

assured hope, and the spirit of holiness, which is the 
only certain or safe evidence that our hope is well 
grounded, are here greatly nourished and strength- 
ened. 

The grace of faith, the root of all other graces, is 
specially assisted and increased by a due partaking 
of the Lord's Supper ; for this institution is not only 
the outward sign of the Christian's feeding on Christ 
through faith, but a most efficacious means to help us 
to grow in this vital principle of the Christian's life. 
We must have, indeed, the beginning of faith, (if I 
may use the expression,) before we go. But faith is 
a grace of different degrees of strength. There is a 
little, a weak, and a strong faith ; and the weak in faith 
must be received as a Christian brother, and in time 
his faith may become strong. 

The whole service here is peculiarly calculated to 
strengthen our faith in Christ, the only Saviour. 
Bishop Taylor remarks, " Though we are to believe 
before we receive these symbols of Christ's death, 
yet, as by loving we love more, and by the acts of 
patience we increase in the spirit of mortification ; so, 
by believing, we believe more, and by publication of 
our confession, we are made confident." The ordi- 
nance leads us throughout, to fix our minds stead- 
fastly and deliberately on Jesus Christ, and him cru- 
cified, the proper object of our faith ; and all things 
tend to beget the fullest confidence in the grace of 
Christ, and the love of our Heavenly Father. 

The Lord's Supper, also, tends to promote our 
SAaNCTiFiCATioN. This is a point of vast importance, 
and one to which all that are in the habit of attending 
regularly at its celebration, will cordially give testi- 
mony. What Christian has not found the blood of 
Christ, as here manifested emd applied, purging the 
conscience from dead works to serve the living God : the 
death of Christ becoming the spring of love, gratitude, 
and holy obedience ? In a believing and vivid recol- 
lection of his atonement, the supply of the spirit of 
Christ is largely given, both to subdue our corrup- 
tions and strengthen our gracee. Our sepajation from 



110 bickersteth's treatise 

worldly vanities thus become more easy and more re- 
solute, and our devotion to God more steady and more 
decided. It has been illustrated by the advantages 
of a lock on a canal, which raises the vessel and ena- 
bles it to begin a new course on a higher stream, and 
thus it is carried over what would otherwise obstruct 
its course. 

The due attendance on this means of grace will be 
accompanied by a manifest growth in humility, de- 
lighting in God, and doing good. Our spirit will be- 
come more meek, and tender, and heavenly. Just as 
when a sick man, through taking a medicine exactly 
suited to his disease, begins to recover from his disor- 
der, his appetite returns, his recently enervated limbs 
are renewed with fresh strength, his late pallid cheeks 
catch again the glow of health, he moves about afresh 
with freedom, and goes to his work with alacrity and 
vigour, feeling more than ever the blessings of health 
from having been confined to his habitation and his 
sick room. So, when at the Lord's Table, we receive 
"the healthful spirit of God's grsLce^'''' we hunger and 
thirst after righteousness, we are raised up to new 
vigour in the spiritual life, we walk again with God, 
and go to our daily duties with fresh zeal and devotion. 
In short, all those holy dispositions w^hich mark the 
character of Christians, are here cherished by the 
most effective motives. Our sense of the evil of sin 
is quickened, our penitence is deepened, and our 
love to the Saviour, and those for whom he died, is 
enlivened. 

Thus, in these various ways, it is an appointed means 
of obtaining a richer enjoyment of spiritual benefits, 
and a higher assurance that they belong to us, and 
when rightly used the blessing attends the means. 

The blessings of which we have spoken are indeed 
communicated to believers in prayer, and reading and 
hearing the Holy Scriptures, and the like ; and also in 
the exercise of grace without external and ordinary 
means : nor is God confined to any means ; but let us 
ever remember that he has appointed this means also ; 
we cannot expect his blessing in any thing else, if w« 



ON THE lord's SUPPKU. Ill 

neglect his appointments ; and it is practically found 
by humble Christians, to be a most efficacious way of 
gaining- spiritual blessings. 

Christians have also here many social advantages. 
— They have the benefit of communion with their 
fellow Christians. " For we being many are one 
bread, for we are all partakers of that one bread."* 
The formation of the bread and of the wine, illustrate 
the intimate union of Christians. As the loaf is formed 
of many grains of wheat, so the people of Christ, 
however once distinct from each other, by the uniting 
bond of the Gospel, become connected together in the 
most intimate and close union. As the \v\ne in the 
cup is formed of the juice of many grapes, which are 
all blended together, and thus the various juices be- 
come mingled and lost in one, so are the once distinct 
and varied minds and hearts of Christians united 
together in Christ Jesus ; they have fellowship one 
with another. 

The communion of saints is a cheering and delight- 
ful subject, tending, the more it is practically con- 
sidered and experimentally felt, to draw the hearts of 
Christians nearer to each other. There is a relation- 
ship between man and man, effected by the Gospel of 
our Saviour, stronger than any merely earthly ties ; 
there is a union, closer even than that which subsists 
in the members of the sarne body. "As the body is 
one, and hath many members, and all the members of 
that one body, being many, are one body ; so also is 
Christ. — So we, being many, are one body in Christ, 
and every one members one of another." The head 
of the body is Christ ; and all his people, whether in 
heaven or in earth, are members of that body. At 
the Lord's Table we enjoy this communion. The 
church is here seen as a compact body. We gather 
courage and strength from the sight of our fellow 
Christians. Our mutual intercourse, profession, and 

* The term £«c x;to;, rendered one bread, may be ren- 
dered 0716 loaf, describing more strikingly the union of 
Christians. 



112 bickersteth's treatise 

devotion, animate and stir up each other. One holy 
sympathy of feeling- pervades and runs through the 
whole company of devout communicants. We be- 
come interested in each other's prayers ; we sympa- 
thize in each other's sorrows ; we partake of each 
other's joys ; we are travelling the same road ; we 
have the same enemies and friends ; the same diffi- 
culties and comforts ; the same sorrows and joys. 
And when Christians thus meet in love, who will not 
say — " Behold, how good and how pleasant it is for 
brethren to dwell together in unity !" 

It is true, that this communion, as well as the bene- 
fits which have been already considered, is perceived 
in other means of grace ; in the intercourse of private 
life, in Christian conversation, in mutual prayer, and 
the exercises of charity: but it is especially and 
peculiarly enjoyed in this ordinance, which is emi- 
nently calculated to unite us together as showing our 
common dependence on the death of the same Saviour, 
our common participation of his grace, our common 
hope of his glory. 

3. V*^e have only farther to notice among the bene- 
fits of the Lord's Supper, that a right reception of it 
is a PLEDGE, earnest, or foretaste of future blessings. 
The appointed words of the Institution — " Take, eat, 
this is my body which is given for you," cannot imply 
less than th^t the true believer, when he receives the 
sacred elements, receives a pledge and assurance of 
the favour of him by whose appointment these words 
are addressed to him. One of the reformers says — 
" By commanding us to take^ he signifies that he is 
ours ; by commanding us to eat and drink, he signifies 
that he is become one with us." As the rainbow 
in the heavens is a token of the covenant between 
God and the earth, that he will no more destroy all 
flesh by a flood, and that man may multiply and re- 
plenish the earth : so this ordinance may be to us as 
a token, that God has by a better covenant, provided a 
deliverance for us, from a far worse destruction, and 
obtained for us a heavenly inheritance. The very 
appointment of this Institution by our gracious Re- 



ON THE LORD^S SUPPER. 113 

deemer, and its administration to us by his ministers, 
as they assure us that he is willing to be the food of 
our souls, and joined to us as a source and support of 
spiritual lite, strength and consolation, so they afford 
us the lively hope that he will never leave us nor for- 
sake us. 

Indeed, when holy affections are here excited, and 
communion with Christ and his people here enjoyed, 
these things manifest that we have received that gifl 
of the Holy Spirit, which is the earnest of our inheri- 
tance. As the Lord's Supper is peculiarly calculated 
to increase faith, hope, and love ; so ii' you can thereby 
trace in yourselves stronger evidences of the work of 
faith, and labour of love, and patience of hope in our 
Lord Jesus Christ, your confidence will be increased, 
that he which hath begun a good work in you, will per- 
form it until the day of Jesus Christ. 

We have seen what the blessings of the new cove- 
nant are, and what the hope of glory is which it sets 
before us. Is it a small advantage then, to have such 
a hope strengthened and confirmed by this pledge of 
God's favour ? Does not he who has this hope purify 
himself as he is pure ? 

The due reception of the Lord's Supper is thus one 
of the most effective means of preparation for the 
second coming of Christ. Never are we more ready 
for the immediate presence of our Lord, than when, 
with a broken and contrite spirit, with a lively faith 
in his death, with ardent gratitude for his unspeakable 
mercies, and warm love to our fellow-creatures, we 
have been remembering Christ at his table. We come 
from it kind, gentle, and tender-hearted ; our souls 
burn with the pure flame of holy love ; we long to 
spend our whole strength in our Saviour's service ; we 
delight in the exercise of devotion, and we have sen- 
sible communion with the Father of spirits ; in short, 
a blessed anticipation and foretaste of the future bliss. 
There is that grace imparted through this most ex- 
pressive ministration of the Gospel of our Saviour, 
which purifies and refines us, makes us meet for the 
heavenly inheritance, raises us above the love of this 
k2 



114 BICKERSTETH's TREATISB 

world and the fear of death, and almost inclines us to 
adopt Simeon's words — " Lord, now lettest thou thy 
servant depart in peace, for mine eyes have seen thy 
salvation." It is only the Gospel that is efficacious 
through the grace of God to sweeten life, and console 
in death ; to make us happy here, and blessed for ever 
hereafter ; and no where has the Christian a more 
perceptible and lively exhibition of tlie Gospel, thau 
in this ordinance. 

It may be useful to add a few remarks of a more 
general nature on this subject. 

The reader will have seen that all those blessings 
which the Scriptures promise to faith in Christ, and 
the possession of Christ, do in fact belong to the faith- 
ful communicant. The reason is obvious : no one can 
duly receive the Lord's Supper, but as he believes in 
Christ and rests all on him. " Therefore, all that the 
Scriptures say of the riches, and blessings, and trea- 
sures, which faith in Christ, as our Redeemer, can 
procure. to us; all that they say of the beneht of 
that faith which is absolutely required by, and will be 
exercised in, the due reception of this Sacrament." 

Many Christians do not expect enough at the Lord's 
Table, and thence lose much of the benefits to be 
there obtained. We should have a large expectation, 
and we shall receive large. We might justly suppose 
the great God to address the believing communicant — 
ask what I shall give thee (1 Kings iii. 5 ;) and to urge 
him farther — open thy mouth wide^ and I will Jill it. 
Ps. Ixxxi. 10. Here we may have the nearest ap- 
proaches to the Divine presence, that our state in this 
world admits. The church may say of this means of 
grace — " While the king sitteth at his table, my 
spikenard sendeth forth the smell thereof" Cant. i. 
12. There is a blessed manifestation of the Divine 
presence to the soul to be here expected. View this 
ordinance in its true blessedness and glory, and you 
will justly have enlarged views of the benefits to be 
derived from it. Real believers may here look for 
abiding peace of conscience, strength of grace, joy in 
the Holy Ghost, and overflowing hopes of fiiture 



ON THE lord's SUPPER. 115 

blessedness. "It is therefore the fault of many to 
come rather like prisoners to the bar, than like chil- 
dren and friends to the table ; they come trembling 
and full of confusion. Their apprehension of the 
danger of receiving unworthily runs into an extreme, 
so as to become an hinderance to the exercise of faith, 
hope, and love." 

To what has been said respecting the benefits of the 
Lord's Supper, it is, as has already been cursorily 
noticed, sometimes objected, ^ I have been there 
several times, and seemed to get no benefit." This 
is a subject which calls for more particular considera- 
tion here, as it may remove a difficulty from the minds 
of humble Christians, and make those who are care- 
less and worldly, sensible that they are wrong." 

We allow that all who partake of the Lord's Sup- 
der, do not receive these blessings. It has long since 
been stated by our church, "The wicked, and such 
as be void of a lively faith, although they do carnally 
and visibly press with their teeth, as St. Augustine 
saith, the sacrament of the body and blood of Christ ; 
yet in no wise are they partakers of Christ, but rather 
to their condemnation do eat and drink the sign and 
sacrament of so great a thin or." Those also, who re- 
ceive it merely as a matter of form and custom, or as 
a sell-righteous act to do away past transgressions, 
without any real hatred of sin, laith in Christ, or love 
to him ; and with perhaps a secret reserve that they 
may afterwards go on more freely in sin ; some slight- 
ing it as a common matter, and others over estimating 
the outward service, as having a power which was 
never given it, of atoning for their sins ; these com- 
municants do not gain the benefits which have been 
described, just as a formal worshipper gains none of 
the blessings of true prayer. 

Do you then find that you have gained no benefit 1 
Ask yourself a few questions of this kind — Have I 
ever really repented of my sins and turned to God ? 
If you have no spiritual lile, you are not in a state to 
benefit by an ordinance which is designed for the 
Christian's growth and nourishment — Have I duly 



116 bickersteth's treatise 

prepared for this ordinance ? Perhaps you were en- 
g-aged in worldly business, when this greater business 
might, and should, have occupied your mind. Were 
you not at work, when you should have been in your 
closet ; or reading some book on indifferent subjects, 
when you should have been searching the Scriptures ; 
or enjoying yourself in your family, or with your 
friends, when you should have been alone ? But pos- 
sibly you did give a considerable time to preparation : 
inquire then, farther — Have I not rested in my prepa- 
ration, and expected a blessing for it, rather than for 
Christ? No preparation must be trusted in, or put 
in the place of Jesus ; if so, no good will be received. 
Or, inquire again — Is there any secret sin indulged in 
my life ? Israel could not prosper in the war, on ac- 
count of Achan's wickedness ; nor will you prosper in 
your spiritual welfare, till your easily-besetting sin is 
resisted and mortified. 

Bat those who, in humility and seriousness, make 
the objection which we have been considering, proba- 
bly have received real, though not sensible benefit. 
What was the nature of the benefit which you expect- 
ed? Perhaps you looked for a great deal of comfort 
and joy when you went, and you returned depressed, 
broken-hearted, and humbled. But is not that very 
spirit in which you returned, a real benefit ? Isa. Ivii. 
15. " If you do not come away with a rejoicing heart, 
yet, if you come away with a weeping eye," bless 
God for that mercy. And though you found neither 
sorrow nor joy, but a distressing deadness, dulness, 
and coldness, during the whole service, yet perhaps 
subsequently you manifested more of the peaceable 
fruits of righteousness ; possibly you enjoyed the next 
season of public worship more, or you felt under new 
obligations to a life of circumspection and holiness ; 
and undoubtedly these were real benefits. God is not 
confined to our notions of times and seasons, nor to 
our way of giving his blessings ; but infinite in his 
wisdom, and boundless in his love, he gives them as 
will best promote our highest good. But still you say, 
you are distressed under the mortification of disap- 



ON THE lord's SUPPER. 117 

pointed expectation. Were you not unwarrantably 
expecting a certain sort of spiritual luxury, the luxury 
of excited feelings ; and need you wonder in this case 
that you find yourself, after receiving, dull and insen- 
sible ? God deals thus with you, in kindness, for your 
real good. But do you ask, What is now my duty ? 
A time of darkness is the time for faith ; let such a 
one trust in the name of the Lord^ and stay on his God ; 
a time of disappointment is the time for resignation 
and submission to the will of God. But, after all, we 
would advise you not to judge of yourself merely by 
sensible feelings. The benefits are here to be expect- 
ed, in a patient and persevering use of the appointed 
means ; as in the case of prayer, or other means of 
grace for the food of the soul : or as in food, medicine, 
or other means of health to the body. But be assured, 
if you return with one additional proof of obedience 
to the will of God, one pious resolution confirmed, 
one vicious propensity checked ; if humility be in any 
measure advanced, faith at all strengthened, love in 
any degree enlarged, or hope enlivened, or any Chris- 
tian grace or temper increased ; you have not received 
without benefit. 

Yet, in all, remember God acts as a just and a 
GRACIOUS SOVEREIGN. We are unworthy creatures, 
and deserve nothing from him. By our sins, even in 
using the appointed means, we forfeit all claim to the 
benefit. If he refuses to give, we must hide our faces 
in the dust, acknowledging his justice, and our un- 
worthiness. If he gives any blessing, all the praise 
and glory belong to the riches of his grace. 

In closing this chapter, another point calls for at- 
tention. The ministers of Christ are often sent for 
to administer the Lord's Supper to the sick and the 
dying. In some cases, those who send, seem to think 
it a kind of passport to heaven, with which they are 
safe, and without which they are lost. This is a total 
mistake of its true nature. If their neglect proceed 
not from their own wilful fault and disobedience, they 
may go to heaven without it ; while, if they receive it 
in a self-righteous spirit, they may perish with it 



119 bickersteth's treatise 

Regeneration, faith in Christ, contrition, humility, 
love, holiness, these things mark the heir of glory. 
Yet, there is, on the other hand, some danger, lest 
persons of evangelical sentiments, should undervalue 
this appointed means, and deprive themselves of that 
comfort, strength, and refreshment, which it is so 
well calculated to convey. Let the faith of the pious 
sick and dying be invigorated by these memorials of 
Christ ; let their hope be enlivened, and their affec- 
tions enkindled, by the appointed ordinance for com- 
memorating his death. Many have found it a most 
blessed means of grace, in that solemn hour when all 
hopes fail, but those which spring from the cross of 
Christ, 



CHAPTER XI. 

The Happiness which would follow its universal and 
devout Observance. 

The Lord's Supper being an ordinance which is 
eminently calculated to promote our holiness and hap- 
piness as Christians, a reasonable prospect of the uni- 
versal observance of it, in a right spirit, is so delight- 
ful, that the author (whose heart is deeply interested 
in such a hope,) will for a little time dwell upon it. 

The following considerations may tend to show 

that THIS HOPE IS NOT wliolly UNWARRANTED. Thc 

general prevalence of Christianity through the whole 
world, at a future time, cannot be questioned. The 
promise that the knowledge of the Lord shall cover the . 
earth, as thc waters cover the sea, is, among many 
others, clear and express. There is also in the Scrip- 
tures, a marked connexion between the sufferings of 
our Lord, and the extension of his kingdom. " I, if 
I be lifted up, will draw all men unto me. — His visage 
was so marred more than any man, and his form 
more than the sons of men ; so shall he sprinkle many 



ON THE lord's SUPPER. 119 

nations. — When thou sha.lt make his soul an offering 
for sin, he shall see his seed, he shall prolong his days, 
and the pleasure of the Lord shall prosper in his 
hands." Indeed, it is the doctrine of a crucified 
Saviour, fully proclaimed, and accompanied by the 
power of the Holy Ghost, that is the means of enlarg- 
ing the kingdom of Christ, and building up his people 
in their most holy faith. We may well then suppose 
that an ordinance, commemorating a doctrine speci- 
ally calculated to advance the conversion and edifica- 
tion of the world, will, w^hen the Gospel is more gene- 
rally and fully received, be much more constantly 
observed. 

That day also will be marked by a general spirit of 
holiness. " There shall bo upon the bells of the horses, 
Holiness unto the Lord ; and the pots in the Lord's 
house shall be like the bowls before the altar. Yea, 
every pot in Jerusalem and in Judah, shall be holiness 
unto the Lord of hosts : and all they that sacrifice 
shall come and take of them that see thee therein : and 
in that day there shall be no more the Canaanite in 
the house of the Lord of hosts." Zech. xiv. 20, 21, 
A state of holiness is a state of obedience and dedica- 
tion to God. At such a time his precepts in general 
w^ill be carefully observed, and men will be in a suit- 
able state of mind to celebrate his solemn ordinances. 
The effect of bad example now, much counteracts the 
effect of a plain command; but the example of the 
good will then be so general, as to have a mighty in- 
fluence. 

We have scriptural authority to expect that the suf- 
ferings of Christ will then be remembered with pecu- 
liar affection and interest. Afler the affecting de- 
scription given of those sufferings in the 22d Psalm, 
it is expressly promised — " all the ends of the earth 
shall remember and turn imto the Lord, and all the 
kindreds of the nations shall w^orship before thee." 
On this passage Diodati observes — "the true and 
lively knowledge of the sufferings and glory of Christ 
shall be given to, and preserved among all nations by 
the preaching of the Gospel ; and especially by the 



120 bickersteth's treatise 

Sacrament of his body, therefore called a remem- 
brance." Luke xxii. 19. 

We may then reasonably hope that hereafter, as all 
the ordinances of religion will be much more scrupu- 
lously observed and constantly attended than now ; 
so especially, when love to Christ is more extended 
and more fervent, the ordinance which was appointed 
by him under such peculiar circumstances as the 
Lord's Supper, will be carefully and generally re- 
garded. 

The author has been in some measure led to these 
remarks by the following interesting account of one 
of the first celebrations of this ordinance in New 
Zealand, an island hardly discovered, or scarcely 
known to Europeans, till the voyage of Captain Cook. 

The Rev. Samuel Marsden, first chaplain to the 
Colony of New South Wales, in 1819, visited the mis- 
sions established in this island. After mentioning 
that divine service was performed on one occasion, on 
the Sunday, in a shed, where the four great men in 
New Zealand (Shungee, King George, Pomarre, and 
Racow) attended; Mr. Marsden says — "all behaved 
with decorum, and we hope that the day is not far 
distant, when they will know the joy fill sound of the 
Gospel, and have the Lord for their God, in the fullest 
sense. In the evening we had divine service ; and 
afterwards the holy Sacrament was administered in 
this distant land ; the solemnity of which did not fail 
to excite in our hearts, sensations and feelings cor- 
responding with the peculiar situation in which we 
were. We looked back to the period when this holy 
ordinance was first instituted in Jerusalem, in the pre- 
sence of our Lord's disciples ; and adverted to the pe- 
culiar circumstances under which it was now admi- 
nistered, at the very ends of the earth ; where a single 
ray of divine revelation had never till now dawned on 
the inhabitants." 

Which of our Lord's disciples at its first institution 
would have imagined it should be observed through 
extended ages, and in the most remote parts of the 
earth ? and why should we not now, who have seen 



ON THE lord's SUPPER. 121 

such large steps taken towards such a result as we 
are considering, hope for its universal observance. 

Consider also the effect of such a universal re- 
membrance of Christ. When the death of Christ is 
duly and generally remembered, and has, through the 
abundant gift of the Holy Ghost, its right influence on 
men, they will no longer live to themselves, but to Him 
that died for them. Divisions will cease, and Christians 
all be one, John xvii. 21. The whole race of man 
will be as one vast family, have one will, one heart, 
one aim, and one labour. It will- be felt that there is 
one Lord, one faith, one hope, one God and Father of 
all, above all, through all, and in them all. Righte- 
ousness and truth, goodness and kindness, will univer- 
sally prevail. Love to God, and love to each other 
will fill the earth as they now fill heaven ; and in some 
happy degree these words will be fulfilled : " Behold, 
the tabernacle of God is with men, and he will dwell 
with them, and they shall be his people, and God him- 
self shall be with them, and be their God." 

It was once said of the three thousand, first con- 
verted to the Christian faith — " they continued stead- 
fastly in the Apostle's doctrine and fellowship, and in 
breaking of bread and in prayer." We may hope 
that this description will hereafter be true, not merely 
of one body of believers in one place, but of all the va- 
rious and multiplied nations of the earth, in every land. 

A late writer, in the following paraphrase on tliat 
petition in the Lord's prayer, thy will be done on earth 
as it is in heaven, has delightfully intimated the bless- 
edness of such a conformity to the Divine will, as we 
may then expect. " In heaven thy will is the invio- 
lable law. Myriads of ministers encircle thy throne, 
who cease not to celebrate and serve thee, with unin- 
terrupted praises, and unerring obedience. O that 
such fidelity were found on earth ! that the sons of 
men did even now resemble that celestial society, to 
which they hope hereafter to be united ! were animat- 
ed with the like holy ardent zeal, and could give 
themselves to God with the same entire devotion I 
L 



122 bickersteth's treatise 

We are blind and vain, but thou art wise and good. 
Wise therefore in thy wisdom, secure under thy care, 
great and happy in humihty and subjection, we have 
no wishes but in thee. Our whole desire and glory is 
to be, to do, to suffer, whatsoever thou art pleased to 
appoint." 

Christian reader, does not true zeal for the glory of 
God, and enlarged benevolence for the best happiness 
of man, equally excite us to pray and labour for the 
advancement of such a state of blessedness ? What 
a world would this be, if that peaceful, meek, kind, 
and tender spirit, in which we often come from the 
Lord's Table, were universally diffused ? Men would 
be like angels, and earth like heaven. Yes ; what a 
happy world would this be even now, if all men could, 
on good grounds, hope that they had received the 
Holy Spirit, were children of God, and going to his 
heavenly kingdom ; and if the communion of saints 
were a general blessing. Thus " the Lord shall com- 
fort Zion, he will comfort all her waste places ; and he 
w^ill make her wilderness like Eden, and her desert 
like the garden of the Lord ; joy and gladness shall 
be found therein, thanksgiving and the voice of me- 
lody." Isa. li. 3. Supposing the Lord's Supper to be 
devoutly and universally observed, it would be as " the 
tree of life, which bare twelve manner of fruits, and 
yielded her fruit every month : and the leaves of the 
trees were for the healing of the nations." 

Let us then remember that there is much within 
our own reach for aiding the coming on of this blessed 
time. Every step in the way of righteousness helps 
to advance and bring it on ; every sin which we com- 
mit retards its progress, and does something towards 
hindering not only our own happiness, but the general 
happiness of the human race. Let us remember, that 
every additional communicant gained to attend the 
Lord's Supper in a right spirit, who before altogether 
neglected it, or attended it only formally, is another 
inroad on the kingdom of darkness, sin, and misery ; 
and another approach towards the universal establish- 



ON THE lord's SUPPER. 123 

ment of that blessed empire, which is not meat and 
drink, but righteousness, and peace, and joy, in the 
Holy Ghost. 



CHAPTER XII. 

On Communion with Christ. 

The Communion *of the body and blood of Christ, 
is a means of enjoying communion with him on earth, 
and also a pledge of that glorious communion which 
Christians hope for in heaven. 

There is a communion, a holy and a delightful inter- 
change of affectionate communication between Christ 
and his people. This agreement, fellow^ship, and 
friendship (and we have tl\e authority of Scripture, 
for applying even such terms to so high and heavenly 
an intercourse,) are so near, entire, and intimate, that 
the same Scripture compares the union between Christ 
and his people to that of the husband and the wife. 
Ephes. V. 2d — 32. The vine and the branches. John 
XV. 1 — 8. The body and the members. 1 Cor. xii. 
12—27. 

It is a communion promised to all his obedient 
disciples — "He that hath my commandments and 
keepeth them, he it is that loveth me : and he that 
loveth me shall be loved by my Father ; and I will 
love him, and will manifest myself to him." When 
Judas, on hearing these words, asked how the Lord 
would manifest himself to them, and not to the world; 
he replies : — " If a man love me, he will keep my 
words, and my Father will love him, and we will come 
unto him, and make our abode with him." Hence it 
is clear that there is a peculiar manifestation of Christ 
to his people. 

The world, as our Lord intimates, knows not of this 
communion: it understands it not: it ridicules the 
idea. But still the real Christian is privileged to 
enjoy a sensible, perceptible, and enlivening inter- 



124 bickersteth's treatise 

course with his Lord. He has a secret and spiritual 
access to him, and comfort from him. Jesus Christ is 
his best friend, and his gracious support, refuge, and 
strength. 

Jesus Christ speaks to him through the holy 
SCRIPTURES. Often by them he is touched and affect- 
ed with godly sorrow for sin, with ardent desires after 
holiness, and with a lively hope of future glory. Often 
in reading the sacred volume he hears the voice of 
Christ, and thus is led to communion with him. His 
Saviour more directly still imparts grace to his soul, 
by the gift and teaching of the holy ghost, whose 
office it is to take of the things of Christ and show 
them to us. Thus do we discover his grace and glory, 
long for his presence, and earnestly seek him. He 
to whom all power in heaven and earth is given, speaks 
again in his providence. If trials and sorrows are 
sent, consolations are generally at the same time 
so mingled with them, that in his best moments the 
Christian thanks God for them. If blessings are be- 
stowed, they are received as given through a Saviour. 
In every providence, his voice, his hand, and his love 
may be marked. All are designed to lead us to nearer 
communion with him. All should be viewed as the 
manifestation of his care and wisdom, his compassion 
and tenderness. The Christian has ears to hear this 
voice, ha,s eyes to see this hand, has a heart to feel this 
love. He knows Christ and is known of him. 

Christians have an unreserved communion with 
Christ. Drawn by his Spirit they rejoice to go to him. 
They love his day, his house, his people, and every 
path of duty, where they find their Saviour. His 
grace descends on them, and their hearts are raised to 
him. Truly, says St. John, our fellowship is with the 
Father, and with his Son Jesus Christ. There is no 
friendship on earth so entire, so unreserved, and so 
invaluable, as that which subsists between Christ and 
the faithful soul. It is a friendship which has ever 
subsisted between the believer and his God. Enoch 
walked with God, Abraham was called the friend of 
God* Jesus said to his disciples — Ye are my friends^ 



ON THE lord's SUPPER. 125 

^" ye do ichatsoerer I command you. Henceforth^ I 
call you not servants^ for the servant knoiceth not what 
his Lord doeth; but I have called you friends, for all 
thincrs that I have heard of my Father, I have made 
known unto you. How many are the benefits of hav- 
ing such a friend I He is a friend always near at 
band, ever willing- to hear us, who bears with our 
infirmities, who instructs us with the wisest counsel, 
gives us the most effectual aid, and never leaves us 
nor forsakes us. He is an unchanging and unchange- 
able friend. The Christian's privilege is to know this 
friend, consult him, ask for his guidance, converse 
with him, tell him all his sorrows, and all his sins, 
depend on him for support in all diificulties, for sup- 
plies in all wants, and cast all his cares upon him. 
Thus he has communion with Christ. 

This communion is specially enjoyfd at his table. 
A blessed intercourse with Christ as of one friend 
wiLh anotiier, and an exchanire of the endearing 
pledges of mutual love, are what this sacrament is 
greatly calculated to promote. What Christian has 
not found, that as the eyes of the disciplos at Emmaus 
^ere opened, our Lord making himself known to them 
in the breaking of bread ; so sometimes now at his 
table, he manifests himself to his people and they too 
are ready to say to each other — " Did not our hearts 
burn within us while he talked with us by the way ?" 
Just after the first reception of the Lord's Supper, 
and with a direct reference to that institution, our 
Lord said, " I will drink no more of this fruit of the 
vine, until that day that I drink it new in the king- 
dom of God ;" Mark xiv. 25 ; see also Matt. xxvi. 20. 
The term ne^w, often signifies the excellence, truth, 
and superior nature of what was so named ; and icine, 
is a common figure for joy and gladness. The king- 
dom of God may either refer to his spiritual kingdom 
in this world, or his kingdom of glory hereafter. Len- 
der this figure, then, of drinking new wine with his 
disciples, our Lord may intend to denote the passing 
away of the Jewish, and the superior excellence of 
the Christian Dispensation, the joy of his people, 
l2 



126 bickersteth's treatise 

through the power of the Holy Ghost, in their Saviour, 
and his joy in them, both in the church militant on 
earth, and in that triumphant above. And as the 
passage is connected with the Lord's Supper, it seems 
to include a blessed promise of a peculiar communion 
with his people in their due observance of that Insti- 
tution. In this view of the Lord's Supper, we have 
here not only communion with our Christian brethren, 
but have the highest and most delightful communion 
with our Saviour in that spiritual kingdom, which he 
has established on earth, as well as the happy prospect 
of being ever with him in the heavenly kingdom. 

The mode of expression — Drinking new wine in the 
kingdom of God, suggests many encouraging thoughts. 

It shows us that Christ there peculiarly manifests 
HIS PRESENCE. Though invisible to the eye of sense, 
the eye of faith can behold him as the present and the 
real Head of his family ; not only coming in like the 
king in the marriage supper to see the guests ; but, 
though unseen, presiding over all who assemble 
around his table, and blessing them according to their 
wants. How refreshing the thought, that here Christ 
is, as it were, inviting every faithful disciple to par- 
take of his blessings ; saying — " Eat, O friends ; drink, 
yea, drink abundantly, O beloved !" A supply for 
every want of our souls is thus offered and assured 
to us. The atonement through his blood, the remis- 
sion of sins, the love of God, the gift of the Holy 
Spirit, and all the blessings of the new covenant, are 
afresh exhibited and assured to every believer by the 
appointed ministers of Christ, and under his special 
direction. 

The expression, drinking new wine, suggests also, 
that FREEDOM with which we here have intercourse 
with our Lord. We feel a degree of liberty and free- 
dom with those with whom we are permitted to eat 
and drink. The Christian has this blessed freedom 
of access to Him, who is God over all, blessed for ever ; 
to one higher than the highest. Our Lord condescends 
to say — " If any man hear my voice, and open the 
door, I will come in, and will sup with him, and he 



ON THE lord's SUPPER. 127 

with me." Rev. iii. 20. The great Monarch that 
Christians obey, puts on no haughty and distant cold- 
ness and reserve ; though infinite dignity and glory 
are shed around him, all is softened by infinite conde- 
scension, grace, and love. While Christians have the 
King of kings for their Lord and Saviour, they have 
a perfect freedom of access to this great King, even 
as to a bosom friend. 

This communion is calculated to fill us with jot. 
The most enlightened, devoted, and comprehensive 
mind, cannot conceive a higher joy on earth than that 
which he experiences, on whom the Lord lifts up the 
light of his countenance. The most exquisite earthly 
enjoyments, the tenderest sensibilities of our nature, 
joined to the highest delights of human friendship 
and love, are all poor and vain compared with those 
superior joys which Christ can and does bestow on 
his friends. What communion on earth can be like 
his who died for us, and who lives to make intercession 
for us 1 Whose excellencies of wisdom, equity, ten- 
derness, power, and glory, can compare with Christ's ? 
Are we privileged to have access to the wonderful 
Counsellor^ the mighty God, the Prince of Peace? 
surely, the very prospect of it should excite the live- 
liest desire after it, the enjoyment of it should make 
the pleasures of the world for ever worthless and taste- 
less. Christian reader, lose not your happiness in the 
mere vanities of time and sense, but seek to rise to the 
full enjoyment of your amazing privileges. 

This subject may well afford great consolation in 
all the troubles of this life. Whatever your difliculties 
may be, whether from the state of your affairs, from 
the perverseness of those around you, from the power 
of indwelling sin, or from many temptations ; still, 
spiritual communion with your Saviour in his king- 
dom of grace, and the hope of full and perfect enjoy- 
ment of him in his kingdom of glory, may well both 
support and console you. Come then to Jesus in every 
period of sorrow. He is your Refuge and Strength. 
In communion with him every trouble will be greatly 
mitigated, or altogether removed. What tongue can 



128 bickersteth's treatise 

tell the happiness of him who lives with his Saviour 
as with an ever present companion and g-uide ; who 
has communion with Jesus as an All-sufficient Friend ; 
who became man for our salvation, and is still touch- 
ed with a feeling of our infirmities, and sympathises 
with us ! 

But communion with Christ here on earth, however 
enjoyed, whether in daily prayer, in his house, fferough 
his providences, by his word, or at his table, is the 
sure PLEDGE of eternal abiding with him in the glory 
which is to come. Those who hear the voice of Christ, 
whom he knows and who follow him, are his people, 
and of them he says — " I give unto them eternal life, 
and they shall never perish, neither shall any pluck 
them out of my hands." 

It is not only the pledge, it is also the foretaste of 
this bliss ; the beginning of those eternal joys which 
shall never fail. When in a right spirit you surround 
the Lord's Table, you have a type and emblem, faint 
it is true, yet sufficiently significant, of the glorious 
feast above. Here indeed Christ is only invisibly pre- 
sent, but the spiritual joys here felt, are similar to 
those above ; and the holy feelings here excited, are 
the beginnings of a more perfect holiness to be for 
ever possessed hereafter. Here indeed we see him by 
faith, there by sight: here all that encompass the 
table are imperfect, there all who surround the throne 
are perfectly holy. Here they are soon obliged to 
separate ; there they go no more out, but live in the 
perpetual enjoyment of holiness, love, eternal glory, 
and the presence of Christ. But to have at this table 
any earnest of the future inheritance, and any antici- 
pation of its songs of triumph, its holy joys and its 
blessed employments, may well endear the solemn 
ordinance to every faithful communicant. 

Let us then now proceed to notice the heavenly 

COMMUNION. 

If communion with Christ on earth be so great a 
privilege, how much greater will be the blessedness 
of that WHICH WE SHALL ENJOY ABOVE ! The highest 
%ures are used to give us some view of the future 



I 



ON THE lord's SUPPER. 129 

glory. It is called a kingdom, a father's kingdom ; a 
crown, a crown of glory. It is Paradise, the Paradise 
of God ; a marriage supper, the marriage supper of 
the Lamb. Let us then endeavour to contemplate the 
exceeding bliss of that day under the figure of drink- 
ing nepvr wine in the kingdom of God. Thus St. John 
describes that scene of glory — " The marriage of the 
Lamb is come, and his v/ife hath made herself ready, 
and to her it was granted that she should be arrayed 
in fine linen, clean and white ; for the fine linen is the 
righteousness of the saints. And he said unto me, 
Write, Blessed are they that are called unto the mar- 
riage supper of the Lamb. And he saith unto me, 
These are the true sayings of God." Rev. xix. 7 — 9. 
'Conceive, then, the immortal soul prepared and 
made meet for that eternal inheritance ; wholly free 
from all guilt and pollution, and admitted into the 
heavenly company ; and then we shall be able to form 
some better idea of that supreme happiness which we 
can never fully conceive here below. 

Let us first notice the joy of our lord in the hap- 
piness OF HIS PEOPLE. Is there a purer or higher joy 
than the perfect happiness of those whom we love, 
when we have contributed to it? Such is the joy of 
our Lord and Saviour". What words can declare his 
love to his redeemed ? How he loved them with an 
everlasting love, loved them when enemies, died for 
them, strove with them ; and, when perverse and ob- 
stinate, overcame them even by love itself! They are 
the travail of his soul, and their happiness is the re- 
ward of his sufferings. In the scene of ineffable glory 
of which we now speak, Christ beholds them com- 
pletely blessed in him, and with him. His, and his 
Father's glory, are in a new way manifested to all 
created intelligencies by the bliss of ransomed sinners. 
For this joy he endured the cross. How will the joy 
of Christ, beloved as he is by the Christian, fill and 
enlarge every believer's heart with the highest glad- 
ness. 

The Christian shall there behold the glory or 
Christ. We think the apostles and first disciplea 



180 BICKERSTETH*S TREATISE 

favoured, who beheld his veiled glory. We wonder 
not at Zaccheus climbing a tree to get even a glimpse 
of the Son of God, when he dwelt on earth. Christian 
reader, realize by faith, for a moment, the delightful 
thought that your eyes shall behold your beloved Sa- 
viour in glory, and be able steadfastly to gaze on his 
matchless beauty, without being confounded by the 
effulgence of his brightness ! Hard it is for us now 
to raise our souls to any view of him by faith ; but 
then, without difficulty, wandering, or effort, we shall, 
with perfect ease and happy freedom, behold our gra- 
cious Redeemer /ace to face ^ and see him as he is. 

We shall also hear the words of Christ* What 
heart can imagine the bliss of that day, when Christ 
himself shall speak to you — " Enter thou into the joy 
of thy Lord." Then we shall, not as now by painful 
studies, by the experience of many trials, by continual 
struggling and effort in prayer, attain some faint know- 
ledge of God and his ways, for Christ himself shall 
converse with us, and we with him. Then will he 
show us the wisdom and love of our heavenly Father, 
in all that now seems dark and obscure, for he will 
fulfil that promise in its greatest and fullest meaning 
— " What I do thou knowest not now, but thou shalt 
know hereafter." And not only will the goodness of 
our Heavenly Father be thus discovered to us in all 
past events, but we shall enter into a far deeper know- 
ledge of his excellence than we can now conceive, and 
shall better understand the declaration — " This is life 
eternal, to know thee, the only true God, and Jesus 
Christ whom thou hast sent." 

We shall also constantly dwell with Christ. 
Here the Christian has in some happy moments had a 
transient glimpse of his future bliss, and occasionally 
has been filled with joy unspeakable and full of glory. 
But how transient ! How soon the eye of faith be- 
comes dim ! How soon the affections again sink and 
grovel on the earth ! How soon the spiritual view of 
the glory and presence of Christ disappears I It will 
not be so there. That prayer will then be fully an- 
swered — Father^ I will that they also whom thou hast 



ON THE lord's SUPPER. 131 

given me, he with me where I am ; perpetually with 
me, never more to be separated — that they may hehold 
my glory. Happy would the Christian be, did no sin 
now obscure the light, and damp the joy of communion 
with Christ. Happy would he be could he always live 
with Christ, and always be near and close to him. It 
will be so then. We shall never, through corruption, 
leave him ; and he will never be provoked, by sin, to 
leave us. 

Thus shall the Christian share the joys of his 
Saviour. That high and holy fellowship and friend- 
ship, which began on earth, and here afforded some 
bright beams of peace, and hope, and happiness, shall 
be perfected above. O what heart can now conceive 
the things which God has prepared for them that love 
him I We shall understand w4iat we cannot now even 
imagine ; we shall know in our happy enjoyment of 
them the full meaning of those words — " In thy pre- 
sence is fulness of joy ; at thy right hand there are 
pleasures for evermore." 

Nor, having mentioned in a former chapter the com- 
munion of saints on earth as one of the benefits con- 
nected with a due reception of the Lord's Supper, 
must we altogether pass by that far more exalted, and 
that perfected co.mmuxion of saixts in heaven ; when, 
without any alloy of sin in ourselves, or in them, we 
shall join the heavenly hosts in glory. The heart of 
the believer, in the lively exercises of faith, almost 
sickens with desire to enter the blissful society of 
the spirits of just men made perfect; to be like the 
holy angels, and ever with them ; to join the glorious 
company of the apostles, the goodly fellowship of the 
prophets, the noble army of martyrs, and the whole 
church imiversal and triumphant. Who can tell the 
enraptured emotions of the redeemed soul, escaping 
from the snares of every enemy here, when we shall 
ascend to dwell with none but friends ; none but holy 
and blessed spirits, full of love and of happiness I 
What will it be to associate with them, to partake 
their bliss, for ever to leave this lower scene of dark- 
ress, toil, and conflict, and there to sit down with 



132 bickersteth's treatise 

Ahrahaniy and Isaac^ and Jacobs in the kingdom of 
heaven I O Christians, how eagerly should we look for, 
how earnestly haste unto^ and how diligently prepare 
for the coming of that day ! 



CHAPTER XIII. 
TTie due improvement of the Lard^s Supper, 

The design of this chapter is to furnish such hints 
as may assist the communicant to obtain practical ad- 
vantaore from his observance of this institution, in his 
subsequent course. The state of mind which is fos- 
tered at the Lord's Table, the feelings there excited, 
and the blessings there enjoyed, should be brought 
into practical application, and maintained by watchful- 
ness and prayer. Look to yourselves^ that ice lose not 
those things ichich we have wrought. 2 John 8. 

Some seem to think that if they have received the 
outward elements in a sericus manner, abstained from 
their worldly business before and after, restrained 
their tongues from rouofh and unkind remarks, and 
behaved with sobriety for the day, that then they have 
done an acceptable service to God. But, Christian 
reader, let our aim be hiorher and better than this. 
Seek duly to improve the ordinance, so that it may be 
a fresh spring to a holy life. 

In attending to the due improvement of the Lord's 
Supper, it may be expedient, first to review what is 
past, and then to notice the duties to which the faith- 
ful communicant is specially called. Such a work 
necessarily calls for retirement and reflection. Self- 
recollection, and communion with (rod in secret, 
should therefore succeed, as soon as we have oppor- 
tunity, to our more public employments.* 

* It is recorded of the pious Bonnell, " When he returned 
from. Church he immediately retired to his closet, and spent 
a considerable time in his own private prayers and pnuies. 



ON THE lord's SUPPER. 133 

Suppose then the Christian to have retired to his 
closet, one of his first duties will be, to review the 
STATE OF HIS MIND during the past solemnity. 

In order to ascertain whether it has been such as 
we may have reason to hope will, on the whole, 
through the merits of the Redeemer, be acceptable to 
God (Rom. xiv. 18 ;) let us make a few practical in- 
quiries, with reference to the exercise of those graces 
which we have before shown to be necessary to re- 
ceiving the Lord's Supper with benefit ; such as re- 
pentance, faith, gratitude, and charity (see chap, ix ;) 
and with reference to those directions which have 
been before given for the employment of the mind 
during the communion service. — See Chap. x. 

The chief thing is, have you duly remembered Christ 
at his table ? You may know this by the holy tempers 
and dispositions which such a remembrance is calcu- 
lated to produce and increase. 

A due remembrance of Christ will increase peni- 
tence and sorrow for sin. The contemplation in a 
right spirit of the only begotten of his Father, wound- 
ed for our transgressions^ is evidently calculated to pro- 
duce fresh convictions of the evil and guilt of all sin ; 
and contrition and compunction for our many, our wil- 
ful, and our repeated transgressions. When with the 
eye of faith we look to him whom we have pierced^ 
then it is we mourn for sin, and our hearts rise in holy 
indignation against ourselves. Have we, then, felt at 
the Lord's Table any thing like a deeper and more 
lively sense of our shameful ingratitude, our cold affec- 
tions, and our base rebellions ? Has this produced in 
us any feelings of godly sorrow, and truly humbled us 
before our Heavenly Father ? 

And as his wife was still his fellow communicant, so with 
her he prayed before dinner ; blessing God for that happy 
opportunity given them both of commemorating our Sa- 
viour's sufferings and receiving the pledges of his recon- 
ciled favours, and praying for aU those who had been par- 
takers with them that day, or at any other time, of those 
blessed means of grace which they had then received." 
— See Hamilton's Life of Bonnell. 
M 



134 bickersteth's treatise 

If Christ be duly remembered, gratitude will be 
a prevailing sentiment in our hearts. You cannot 
consider aright your obligations to him witliout some 
emotions of love in your bosom. You will be ready 
to say, Surely I ought to love Christ. He made me, 
and died for me ; he whom I have slighted and neg- 
lected, and who yet intercedes daily in my behalf, 
justly demands my warmest atfections, and my whole 
heart. What friend have I so powerful, so wise, so 
tender, so forbearing, as Christ ? See if there were 
ever sorrow like his sorrow, and that he underwent 
for me ! Unsolicited, undesired, unwelcomed, he came 
and stood in the gap between me and eternal ruin. 
He disclosed the way to endless glory, and he now 
guides me by his Holy Spirit along the path of life; 
and can I remember this love aright without some 
kindlings of gratitude in my heart ? 

To this we may well join admiration, as another 
effect of a due remembrance of Christ. Who is so 
worthy of our admiration as he w^ho is the source of 
all the excellence that is in others, and who combines 
in himself whatever is great, and whatever is good ; 
whatever is worthy of love and of praise ? At the 
Lord's Table you behold the most exalted of all beings 
giving his life a ransom for you, and tendering to you 
the blessings which you need. Though he be the 
brightness of his Fathefs glory ^ and the express image 
of his person; yet he receiveth sinners^ and eateth with 
them. Can we then contemplate this astonishing mys- 
tery of redeeming love, without some sentiments of 
admiration ? When the spirit is calm and the heart 
is pure, can we but admire the grace of Christ, and 
sing the song, — " Worthy is the Lamb that was slain 
to receive power, and riches, and wisdom, and strength, 
and honour, and glory, and blessing V The angels 
above desire to look into these things, and they sing his 
praise ; can we then, when we remember what he has 
done, but be warmed with his love, and re-echo the 
angelic song, — " Blessing, and honour, and glory, and 
power, be unto him that sitteth on the throne, and to 
the Lamb for ever ?" 



ON THE lord's SUPPER. 135 

. But perhaps you find, on inquiry, that instead of 
having- devout and holy feelings, your feelings have 
been cold and dull, and your mind has been wander- 
ing- and distressed. Your examinations should tend 
to aseertain whether there be not a cause for this in 
yourself. It is true that Christians often find them- 
selves more harassed by their corruptions at the sea- 
sons of devotion, than at other times. The exercises 
of prayer and communion with God, directly oppose 
the stream of sin, and its torrent being stemmed, swells 
more against us. Satan, too, perhaps, peculiarly 
tempts us at such a season, filling the mind with vain 
and trifling thoughts ; and God permits it to be so, 
that we may be kept humble. We are ready enough 
to rest in our services, poor as they are : what would 
it be if they were wholly right? But while we make 
these allowances, it is still true, as it has been ob- 
served, that " unless in the case of bodily disease, or 
erroneous views of Divine truth, the want of comfort 
in religion springs from open or secret sin, from back- 
sliding in heart, or in life. The joy of God's salva- 
tion is a holy joy, not to be found iti the ways of sin, 
nor to be experienced in an evil heart of unbelief, de- 
parting from the living God." 

Inquire then if any sin yet reign unmortified in 
your heart. Inquire how you approached to that holy 
table. On this point we refer you to what has been 
already said, chap. xi. p. 118 — 122. If you went thither 
carelessly, not preparing at all, or very slightly, or as 
a matter of self-righteousness, to make you worthy, 
as you vainly fancied, to appear before God ; in any 
of these cases, no wonder that you meet wuth a rebuke, 
rather than a blessing ; and, instead of light, found 
darkness. If you have received ignorantly or irreve- 
rently, uncharitably or with a carnal mind, the advice 
of Peter applies to you — "Repent, therefore, of this 
thy wickedness, and pray to God, if perhaps the 
thou^-hts of tliine heart may be forgiven thee." Acts 
viii. 2] — 23. If you have gone thus carelessly and 
presumptuously, you have profaned a solemn ordi- 
nance, and you have sinned greatly before God. But 



136 bickersteth's treatise 

still be not cast down in despair, as if this were an 
unpardonable sin. Now, in your retirement, humble 
yourself before God, and you may here perhaps first 
be taught your natural corruption and helplessness ; 
you may here first learn the lessons of brokenness of 
heart, and sorrow before God. Though we should 
deeply mourn and carefully watch and strive against 
every sinful act, yet the wonderful grace of God over- 
rules sometimes even the very failings of his servants 
to their ultimate spiritual benefit. 

Having thus pointed out the review which it is de- 
sirable to take of the state of our minds, and given 
such hints as may assist those who have not received 
with comfort or apparent profit, or have not duly re- 
ceived, we proceed to point out the duties to which 

THE FAITHFUL COMMUNICANT IS CALLED. 

We have reason to hope that most of those who 
have duly prepared, will find on their return from this 
Sacrament, that even when they have had no remark- 
able elevation, they have still been enabled to go 
through the duty with seriousness and attention; 
something of a holy impression is left on their minds, 
some check is given to the love of sin, and some addi- 
tional strength for holy duties. 

And some can in more favoured periods say, " I 
enjoyed much of the presence of God, had commu- 
nion with my Saviour and his people, and it was a 
time of refreshing from the presence of the Lord.'*'* 

In either of these cases those words are applicable 
to us, " What shall I render unto the Lord for all his 
benefits towards me ? I will take the cup of salvation,* 



* In this term there is an allusion to a custom among the 
Jews of takingNa cup, called the cup of dehverance, salva- 
tion, or blessing, at their solemn feasts, or when oflTering 
sacrifices for particular mercies ; so that this is as if David 
had said, " I will call all my friends together to rejoice with 
me," and taking the cup which w^e call the cup of salva- 
tion, (because when blessed and set apart we are wont thus 
to commemorate the blessmgs which we have received,) 
*' I will magnify the power, goodness, and faithfulness of 



ON TSE lord's SUPi»EIl. 137 

and call upon the name of the Lord ; I will pay my 
vows unto the Lord now, in the presence of all his 
people." Ps. cxvi. Great have been his benefits to 
you. Jesus Christ hath been evidently set forth cmci- 
Jied among you. You have seen that his blood was 
shed for the remission of sins, and you have been led 
lo contemplate the risen Saviour in heaven as still 
carrying on the work of mercy ; there pleading- for 
you, thence bestowing his Holy Spirit, there prepar- 
ing a home for you, and there waiting to receive you. 
Jesus Christ has afresh tendered himself and all his 
salvation to you through his ministers, and you have 
received the emblems appointed, not only to exhibit his 
atonement, but to be given to each of his people per- 
sonally, to assure them of their individual interest in 
his salvation. The inquiry under the sense of these 
benefits sliould be — What shall I render unto the Lord? 
Christian reader, see what beloved sin you can now 
for ever put away. Ask yourself — " How can I now 
set forth the glory of God, and most advance his king- 
dom ? In what possible way can I best manifest my 
sense of his benefits ?" What are the duties to which 
I am now specially called ? We will state them in a 
few practical directions. 

1. Abound more in acts of devotion. Let us 
PRAISE our God more. There will ever be a remark- 
able contrast between Gk>d's blessings and our returns. 
He bestows innumerable blessings. We have nothing 
to give to him. • Afler having done all, we are unpro- 
Jitable servants. But he accepts a thankful spirit as a 
suitable return for his blessings. Whoso offereth me 
praise he glorifieth me. Let us then cultivate a lively 
sense of God's mercies, and a continual recollection 
and grateful acknowledgement of them. So shall we 
most resemble the blessed angels above, whose happi- 
ness it is, through all eternity, to praise and glorify 
God. And " as the beams of the divine goodness ever- 

God my Saviour, before all the company, and then give it 
to them, that they may together with me praise his name/' 
— See Note, chap. x. 
m2 



138 bickersteth's treatise 

lastingly shine upon them, so there is an everlasting 
reflection of the same goodness in the incessant re- 
turns of praise and thanksgiving from them." Again, 
let us be more fervent and constant in prayer. If we 
have had, in the Lord's Supper, intimate communion 
with God, let us not lose the benefit by neglecting 
again to seek him. Not one of the duties which now 
lie before you, can you fulfil in your own strength. 
Not one of your enemies can you resist by your own 
power. You are wholly dependent on the Lord. Go 
then more constantly and simply to him. If we have 
obtained many blessings in answer to our supplica- 
tions, let it encourage us to more frequent prayer. 
Though we may tell an earthly friend if he will give 
us our requests, we will trouble him no more; it need 
not be so with God. Nay, quite the reverse. David 
says, Because he hath inclined his ear unto me, there- 
fore will I call upon him as long as I live. That re- 
petition of request which would be offensive to man, 
is most grateful to Him in whom all fulness dwells, 
and who delights to give to them that ask. Let God's 
benefits, then, in the Lord's Supper, lead you to expect 
more from him, and to spend more time than ever you 
have before done in prayer to him. Let us also be 
more diligent in searching the scriptures. Here is 
the lamp to our feet and the light that will direct our 
paths. Here the blessings and the duties of that New 
Covenant, the ratification of which you have been 
commemorating, are fully displayed for your comfort 
and your guidance. Have to say then with David — 
" I made haste, and delayed not to keep thy command- 
ments." Ps. cxix. 60. 

2. Reme3iber your greater obligations to obedi- 
ence. Though we are bound to fulfil the will of God 
as his creatures, it is well to have added, as we have 
done at the Lord's Table, the new, distinct, and ad- 
ditional engagements of holy resolutions and vows, 
the self-binding authority of devout dedication of our- 
selves to God. It is calculated to impress more deeply 
on our minds the solemn duty of obedience to God's 
holy law. There is also a greater sin in disobedience, 



ON THE lord's SUPPER. 139 

afler such a voluntary surrender of ourselves to God, 
*' When thou shalt vow a vow unto the Lord thy God, 
thou shalt not be slack to pay it, for the Lord thy God 
will surely require it of thee, and it would be sin in 
thee." Deut. xxiii. 2L If a man keep not his solemn 
promise and engagement, we call him dishonest and 
fraudulent. If tbose that are married, break their vows 
of fidelity, we consider them as adulterers and adulte- 
resses ; what then are we to think of those who break 
vows of an infinitely stronger and more awful nature 
— who are unfaithful to God himself? Let us then 
endeavour to know and to feel with David, Thy vows 
are upon me, O Lord^ Ps. Ivi. 12. The Scriptural rule 
is, when thou vowest a vow defer not to pay it.* Our 

* I have frequently been asked by pious persons, and 
especially by some young converts, whether they might not 
be likely to be more faithful to Gwl, if they considered 
themselves as making vows, similar to those recorded in the 
Old and New Testaments; and whether it was not lawful 
and expedient, by some peculiar, and solemn act of self- 
dedication, to devote themselves more intently to the 
service of the Redeemer and Saviour of their souls. Much 
may be said, and very much has been written on this sub- 
ject. The following observations of Dr. Wardlaw, express 
in much better terms than I could employ, my own senti- 
ments. 

" Of such vows as were permitted and common under 
the Old Dispensation, we have no recorded and approved 
examples under the New ; nor are any directions given us, 
for the making or performance of them. Resolutions in the 
strength of Divine grace, to serve the Lord, to cleave to 
him and to his word, and to his ways, we may, with pro- 
priety, form and express. Of this nature indeed is the lan- 
guage of God's people in their addresses to him, every day ; 
and always has been and always must be. 

" * I will go in the strength of the Lord God.' — But for 
the ' binding of the soul' by special obligations, .such as 
imprecatory oaths, whether verbal or written ; for bringing 
ourselves under a bond superadded to the sanction of the 
Divine command, I am not sure that we have any warrant, 
either from the conduct or the writings of the apostles of 
Christ. Paul's vows, recorded in the 18th and 21st chap- 
ters of the Acts of the Apostles, and others of a like nature. 



140 BICKERSTETH^S TREATISE 

first aim then should be, after receiving, to bring" our 
good resolutions into practice, forsaking- our past sins, 
and performing our omitted duties. As you are no 
longer your own, let this be your feeling — " I am now 
fixed, immoveably fixed for Christ and holiness, against 
sin and Satan. The matter is settled never to be called 
in question again — I will serve the Lord." Whatever 
others may do, have a settled conviction that you can 
no longer halt between two opinions. You must be 
steadfast^ unmoveable, and always abounding in the work 
of the Lord. When a temptation presents itself, let 
us then put it off, saying, as Earle remarks, " Is such 
an action becoming what thou didst lately at the 
Lord's Table promise? Is such a conduct worthy of 
a christian, and becoming for a communicant ? Does 
the indulgence of such a fleshy lust become a disciple 
of the holy Jesus, the immaculate Lamb of God ? Is 



belonged to the Old Dispensation ; which had then only 
* waxed old, and was ready to vanish away,' and, although 
virtually abolished by the death of Christ, was not yet, in 
practice, finally set aside. 

" Vow s have been a snare to the conscience of many ; 
especially of the weak, who have often been more afraid 
of transgressing because God's vows, they say, are upon 
them, than on account of the simple and immediate obliga- 
tion of Divine authority. They are apt, too, as every thing 
must be, that is of our own devising, when they do not pro- 
duce a spirit of bondage and fear, to engender the oppo- 
site one of self-righteous confidence and presumption. 
Vows of celibacy and pilgrimage ; vows of money, houses, 
and lands, to pious uses ; vows at baptism, and the Lord's 
Supper, at admission to church fellowship ; and at minis- 
terial ordination ; and the oaths of personal and national 
covenanting, although some of them are more objectionable 
than others, appear alike destitute of New Testament 
■warrant. When the word vow is used, as it frequently is 
synonymously, or nearly so, with the word resolution, it 
were idle to quarrel with a mere term. It is our duty, 
however, to beware of ensnaring our souls, by self-invented 
and self-imposed obligations, and of every such addition te 
his will, as might draw upon us the reproof, 'Who hath 
required this at your hands V "— G. T. B, 



ON THE lord's supper. 141 

pride, passion, malice, envy, and uncharitableness, 

suitable to the solemn profession of returning to him, 
who came to destroy the works of the Devil ?" Let us 
remember also, that our obligations are not of a tran- 
sitory nature, but for our whole lives. There are those 
who will be very strict for a little time after the sacra- 
ment, but soon return to their former sinfxil liberties. 
Such conduct seems to show that they have not yet 
been acting- under the feeling of gratitude and love. 
We should not obey under the restraint of fear, the 
bondage of an imwilling mind, reluctantly brought to 
discharge the outward services ; but freely and gladly 
giving God our whole hearts. 

3. ENDEA.VOUR TO RETAIN THE HOLY FEELINGS THAT 

HAVE BEEN EXCITED. You are returning to a chilling 
and distracting world. The devout and heavenly 
thoughts which filled your mind at the Lord's Table, 
may soon be dissipated and lost. It should be our 
aim and effort to gain the spirit of holiness as a bless- 
ed habit of our minds, so that we may not be holy only 
on a sacrament day, but holy at all times, and in all 
places. This is that spiritual mind which is life and 
peace^ and till we gain this, we shall never truly know 
the blessedness of real religion. You have perhaps 
had in this solemn service, or in connexion with it, 
lively desires excited in your heart after the Saviour's 
presence and glory ; you have been led to aspire after 
and long for those superior joys which are at his right 
hand for ever mare ; and hav6 been ready to say, Bless- 
ed is he that shall eat bread in the kingdom of God. O 
then, after the enjoyment of such feelings and desires, 
let us no longer cleave so to the dust^ and make this 
world our resting place, and our portion, as we have 
heretofore done, but rather set our affections on things 
above. You have, perhaps, felt a strength of attach- 
ment to Christ, which you have never before experi- 
enced. Be it your aim to keep this feeling strong in 
your hearts, that your love may never wax cold. 

4. Contend more vigorously with your spiritual 
ENEMIES. Every time we receive the Lord's Supper, 
we renew afresh our baptismal vow, and renounce 



142 bickersteth's treatise 

afresh our three great enemies, the Devil and all his 
works, the pomps and vanities of this wicked world, 
and all the sinful lust of the flesh. O do not merely 
profess to serve God ; do not serve him with your lips 
only, while your heart is in league with his enemies. 
Be not so inconsistent as to act in direct contradiction 
to those solemn professions which you have been 
making in the presence of God and his people, by 
again yielding to the temptations of Satan, and walk- 
ing after the course of this world, and following the 
devices of your own evil heart. Surely it is a suitable 
thought after this service, " I have disclaimed the 
world as my portion, shall I then, for the compassing 
of a little of its forbidden gain, wrong my brother to 
whom I ought to do good ? wrong my profession, which 
I ought to adorn 7 and wrong my conscience, which I 
ought to keep void of offence ?" . In the words of St. 
Paul, " Ye cannot drink of the cup of the Lord, and 
the cup of Devils : ye cannot be partakers of the 
Lord's Table, and of the table of Devils. What fellow- 
ship hath righteousness with unrighteousness? and 
what communion hath light with darkness ? and what 
concord hath Christ with Belial ? wherefore come out 
from among them, and be ye separate, saith the 
Lord." Avoid then all unnecessary associations with 
worldly and wicked people. Do not make them the 
companions of your choice. Rather say with David, 
" Depart from me, ye evil doers, for I will keep the 
commandments of my God." Come out from the sin- 
ful practices, the vain amusements, and the trifling 
pursuits of the world. You belong to a better society ; 
you have higher and holier companions.* 

* On the important subject of communicants entering in- 
to the gayeties and amusements of the world, I had intend- 
ed to have offered a few remarks in Ihe form of a Note in 
this place, where the matter is but slightly Touched upon 
by the author of the Treatise. My remarks, however, 
were found too extended to be put into a Note, and I have 
been obliged to throw them into the form of an Essay, and 
publish them as an Appendix. The reader is therefore re- 
ferred to the close of this volume.--<jr. T. B. 



ON THE lord's SUPPER. 143 

We have noticed that Christians may be specially 
harassed by their corruptions, at seasons of devotion ; 
and it has been sometimes found that after receiving", 
tlicy liavc been much tempted by their great adver- 
sary. They have been tempted, perhaps, to think 
highly of themselves as spiritual and holy characters. 
Guard against thus falling into pride, the peculiar 
temptation of the Devil. Eating and drinking in the 
presence of Christ, (Luke xiii. 36,) are by no means 
decided proofs of eminent piety. At other times we 
are tempted after the enjoyment of a spiritual privi- 
lege, to become careless, unwatchful, and off our 
guard. It is recorded for our admonition, that Peter 
denied, and all the disciples forsook their master after 
the Lord's Supper. Let us then watch and pray. Let 
us go from the Lord's Supper, not to indulge sloth 
and negligence, but to a holy walk with God, and a 
determined conflict with all our spiritual enemies, 
boldly confessing our Saviour before men, and speak- 
ing good of his name. 

5. Endeavour to attain more of the mind of 
Christ. Imitate the Saviour whose death you have 
been commemorating. O that there were such a love 
to Christ, and delight in him, and admiration of him, 
that we copied his graces, and were never contented 
till we were like him. Let the same spirit animate 
you which animated him, the spirit of gentleness, 
meekness, patience, and love ; the spirit of faith, de- 
votion, self-denial, and zeal. The disciples should be 
like their master. He that saith he abideth in him, 
ought himself so to walk, as he also walketh. The 
Apostles, from their having been with our Lord, at- 
tained something of his holy courage and firmness ; 
and their enemies even took knowledge of them, that 
they had been with Jesus. O that there were such an 
evident elevation of piety in every communicant, such 
meekness, heavenly-mindedness, and self-denial, that 
all around could see the blessed effects of communion 
with Christ at his table ! 

6. Cultivate a spirit of sincere love, love to the 
brethren, and to all men. This duty is here taught 



144 bickersteth's treatise 

with much advantage. Having seen in this ordinance 
that Christians are all members of the same body, con- 
sider what love there should be among them. Let 
us frequent, and delight in, the society of the pious. 
David says, " I am a companion of all them that fear 
thee, and of them that keep thy precepts." Surely 
we ought to have a tender sympathy in each other's 
sorrows, and each other's joys. Let this holy feast 
teach us disinterested, fervent, pure, self-denying, 
undissimulating love to the brethren ; to be like mind- 
ed one towards another according to Christ Jesus ; to 
put away as much as possible all coldness, distance, 
suspicions, and jealousies ; and to be open, kind, and 
tender-hearted, forffiring one another even as God for 
Christ's sake has forgiven you. It has been well said, 
" let those that have had communion with God in this 
ordinance be able to appeal to their relations and do- 
mestics, and all they converse with, and to vouch them 
for witnesses, that they have mastered their passions, 
and are grown more mild and quiet in their families 
than formerly they were. Let us never give occasion 
to the enemies of religion to say that the seriousness 
of religion makes men sour and morose, and that zeal 
in devotion disposes them to peevishness and pas- 
sion ;"* let us rather show that the more earnest we 
are in religion, the more we are cheerful and amiable, 
and loving towards all with whom we have to deal. 

This love will be shown in gladly availing ourselves 
of opportunities to do good, and seeking for such op- 
portunities. It will also manifest itself in attention 
to the wants of the poor. If we ourselves have richly 
partaken of the feast which God's mercy has provided 
for us, let us send portions unto them for whom nothing 
is prepared. Neh. viii. 10. Let us be thoughtful of 
the spiritual and temporal wants of the afflicted poor 
around us. 

7. Adorn the religion of your Saviour. Let our 
spirit and temper, our words, and our whole con- 
duct and behaviour, be such as becometh the Gospel of 

* See Henrj''s Communicant's Companion. 



ON THE lord's SUPPER. 145 

Christ. How devout, how holy, and how spiritual was 
the conversation of our Lord, (as we have it recorded 
from the 14th to the 17th chapters of St. John's Gos- 
pel,) after first administering and partaking of this 
ordinance ! O that our conversation, too, like his, may 
ever after be full of love, and kindness, and devotion ! 
Again, a faithful discharge of relative duties truly 
adorns religion. " The master ruling with gentle- 
ness ; the servant labouring with cheerfulness and 
fidelity ; the husband kind and tender ; the wife meek 
and obedient; the father mixing parental affection 
with correction ; the son manifesting filial love, with 
dutiful submission ; and so in every other relation, 
each fulfilling the duties of their station. This will 
make our houses temples ; and the charity, forbear- 
ance, patience, and submission shown one to another 
in such families, will be the most convincing proof that 
Christ really dwells imder that roof" God has brought 
you near to him, " that you may be unto him for a 
people, and for a name, and for a praise, and for a 
glory." The profession of religion made at the Lord's 
Table seems to impress this duty of honouring his 
name with peculiar force. You have been publicly 
confessing Christ before men, and acknowledging your 
hope in him before his people. You have also re- 
ceived from him the tokens of his favour. The ho- 
nour of Christ is then in some measure entrusted to 
you. The world, perversely enough, and sometimes, 
alas ! to tlieir eternal ruin, judge of Christ and his 
Gospel by the conduct of his professing people. Your 
failings may be a stumbling block ; your steadfastness 
in faith, hope, and love, a blessing to many. Chris- 
tian communicant ! your tempers and dispositions 
should set forth the excellence of Christ to a world in 
ignorance of him. When the more glorious light of 
the sun has left us, the mild and peaceful beams of 
the moon enlighten a land otherwise enveloped in 
darkness; and give us some faint, yet cheering re- 
semblance of the beauty and benefit of the greater 
light of heaven. Christian communicant, let your light 
borrowed from the Saviour, reflect some peaceful and 
N 



146 bickersteth's treatise, &c. 

beneficial rays in the midst of a dark world. " Let 
your light so shine before men, that they may see 
your good works, and glorify your Father which is in 
heaven." 

We conclude the whole of this part of the Treatise, 
by pressing on the reader's attention the importeince 
of observing this ordinance, and repeating the dying 
charge of the Redeemer, 

THIS DO, 
IN REMEMBRAJSiCE OF ME. 



A TREATISE 



ON 



THE LORD'S SUPPER. 



PART n. 



DESIGNED TO ASSIST THE COMMUNICANT IN DEVOUTLY 
RECEIVING IT. 



147 



PART II. 



CHAPTER I. 

Helps for Self-examination 

In the former part of this Treatise, the subject of 
sejf-examination, as a part of preparation needful be- 
fore the first reception of the Lord's Supper, has been 
already considered. But as self-examination is a duty 
of continual recurrence, we will endeavour to give some 
farther help to the constant performance of it, and 
show how far it may be profitably varied. 

Well would it be for Christians, if they were in the 
habit of close daily self-examination. It is not indeed 
easy, or perhaps practicable, for those engaged in all 
the bustle of business in large cities, to give much 
time to this work ; but what Christian could not pause 
for a few moments before his evening prayer, look 
back on the past day, trace what has been the course 
of his thoughts, words, and actions ; and so be better 
prepared for all the parts of prayer.* 



* The following questions have been recommended for 
this purpose. 

Questions for the Evening. 

1. What mercies have I received this day ; answers of 

prayer; deliverance from evil ; common or remarkable 
blessings ? 

2. What sin have I committed ? What duty omitted ? 

3. What have I done, endeavoured, or designed for the 

glory of God, or the good of my neighbours ; or what 
opportunities have I neglected of promoting them ? 
n2 149 



150 bickersteth's treatisb 

But before the reception of the Lord's Sapper, the 
duty cannot in ordinary cases be neglected without 
the breach of a divine precept, " Let a man examine 
himself, and so let him eat of that bread and drink of 
that cup." A watch requires not only to be wound 
up daily, but at occasional intervals a particular look- 
ing- into, to be cleaned and oiled afresh. 

These general directions may with advantage be 
first attended to. 

L Let a fixed time be set apart, before you re- 
ceive the communion, for this duty. It is a duty 
that cannot be discharged incidentally, or in a mo- 
ment, nor without some self-denial and resolution.— 



4. With what success have I encountered those sins to 

which my circumstances or constitution most incHne 
me ; passion, sloth, impurity, intemperance, vanity, &c. 

5. Have I been looking to Jesus as my righteousness, my 

strength, and my example ? 

6. How have I improved my time this day ? Have T made 

any progress in religion ? Have I thought of death and 
judgment ? Have I walked with God I 

7. Have I prayed, and how ? Have I read the Scriptures, 

and how ? 

8. What mercy do I want for soul or body, myself or my 

relations, that I may now ask it ? 

9. Have I remembered my promises made at the last sacra- 

ment, and how have I performed them ? 

Questions for tTie Morning. 

1. Did I read and pray, meditate, and examine mjrself last 

night ; and in what manner ? 

2. Did I think of God the last thing on lying" down, and the 

first thing on rising up? 

3. What sin have I committed in thought, word, or deed, 

and what duty has been omitted since the last evening ? 

4. What occasions may I probably have this day of serving 

God, and benefitting my neighbour ? ' 

5. To what temptations am I likely to be exposed ? 

6. What mercies have I received, and what blessings do 1 

now need ? 

7. Is it my desire to live this day by the faith of the Son of 

God? GaLiiSO. 



ON THE lord's SUPPER. 151 

Sometliing" has already been said on this subject ;* 
but, with reference to that examination, which is 
always desirable when we from time to time receive 
the Lord's Supper, some farther remarks may be 
made. 

Dr. Owen gives the following' sensible directions on 
this point ; *' Take care that the time to be spent in 
preparation, neither entrenches on the occasions of 
the outward man, nor on the weakness of the inward 
man. If it does, they will be too hard for us. There 
is a double direction in Scripture ; one is, God will 
have mercy and not sacrifice. When the observance 
of sacrifices sensibly entrenches on duties of mercies, 
God does not require it. The other is, hodily exercise 
projiteth little. When we assign so long a time as 
wearies our spirits, and observe the time, because of 
the time, it is bodily exercise ; and when the vigour 
of our spirits is gone, it is not a sacrifice in which 
God delights. — Prudence is here required." 

Yet on the other hand he remarks, " Let not the 
time allotted be so short, as to be unmeet for going 
through the duty eflfectually. Men may be ready to 
turn their private prayer into a few ejaculations, and 
going in or out of a room, may serve them for prepa- 
ration for the most solemn ordinance. This has lost 
us the power, the glory, and the beauty of our profes- 
sion, which are greatest and brightest when Christians 
are most exact in preparation for their duties. After 
particular sins and mercies, or before particular duties, 
we should also add a more solemn preparation." 

It is impossible to give any rule as to the length of 
time that should be given. The obligation of persons 
varies with their situations and circumstances ; but 
we apprehend even those most limited for time, might, 
by due efforts, even if the time were redeemed from 
sleep, (in w^hich they would only copy the highest 
example, Luke vi. 12,) give at least an hour to this 
duty on some day previous to that on which they re- 
ceive the Lord's Supper. Those of more leisure might 

* See Chap. ix. 



152 bickersteth's treatisb 

give several hours. Give such time as, consistently 
writh your other duties, you can spare ; but let the 
time in every case be so employed, not as a task but 
as a blessing ; not merely as a requirement, but as a 
privilege and advantage. Indeed you may be assured, 
as the result of the experience of many, that the more 
close, and faithful, and diligent you are in self-exami- 
nati-on, the more comfort and benefit you are likely in 
the result to receive. 

But it may be asked, is a man never to receive the 
Lord's Supper, without a minute and particular self- 
examination. We may distinguish between the 
younger Christian, in his first approach to this holy 
table, and the more advanced Christian, steadily per- 
severing in the ways of God. In our early reception 
of the Lord's Supper, great care and attention in pre- 
paration is of peculiar importance and benefit. But 
an advanced Christian, who lias known and loved the 
truth for many yedrs, and gradually been growing in 
grace, has to a certain degree an habitual preparation. 
Should he unexpectedly find the Lord's Supper to be 
administered, we doubt not he would receive it with 
much advantage, without any other than his habitual 
preparation of mind. Yet even to him we are per- 
suaded it would be profitable to inquire into the course 
of his conduct, since he last received ; and to him the 
season of retirement and self-reflection, to which this 
ordinance calls us, is a matter of great and incalcula- 
ble benefit. 

Yet beware of formality and self-righteousness. 
The author cannot but fear that the general use of 
"the Week's Preparations," however well intended 
by those who published them, or those who r6ad them, 
tends to build up a person in a fancied worthiness and 
righteousness of his own, which is supposed to fit hini 
to receive those spiritual blessings which the Gospel 
shows are freely given to the unworthy ; or else tends 
to sink him into a mere formal act without spirit, life, 
or benefit. 

A second general direction that may be useful is 
this, Consider the Holy Scriptures as the great 



ON THE lord's SUPPER. 153 

TEST BY WHICH YOU ARE TO TRY YOURSELF. They are 

the only true standard of self-examination ; the touch- 
stone which discovers at once the character of the metal. 
But as the sacred volume is far too large to be gone 
through at any particular time, we would recommend 
the following plan vv^hich has been found useful. 
When you endeavour to ascertain if you repent of sin, 
read the 51st Psalm, and compare the state of your 
own views and feelings with those of penitent David. 
When you examine whether you have a lively faith, 
read the 11th of Hebrews, and notice there the effects 
of true faith, and inquire how your faith influences 
you. When you try your state of mind as to a sense 
of God's mercy, read the 103d Psalm, and compare 
your affections with those of the grateful Psalmist. 
When you would ascertain the state of your soul as to 
its desires towards God, read with this view. Psalm 
63 or 84. When you wish to learn your true cha- 
racter as to charity, read the 13th of the 1st of Corin- 
thians, and thus discover your real state. The ten 
commandments, the 15th, 24th, 26th, 119th, and other 
Psalms, the Beatitudes, (Matt, v.) and the whole ser- 
mon on the mount, the 1st Epistle of St. John, and 
many other parts of the- Scriptures, might be men- 
tioned as peculiarly adapted to this purpose. By thus 
comparing your state with the most practical and 
spiritual parts of the word, and varying those parts 
from time to time, you try yourself by a perfect and 
infallible standard. Several specimens of questions 
for self-examination on this plan, are given in this 
chapter. 

It has also been found advantageous, when reading 
practical books, such as Doddridge's Rise and Pro- 
gress, Beveridge's Private Thoughts, Leighton's 
Works, AUeine's Alarm, Walker's Christian, Hall's 
Christian laid Forth, and similar practical treatises, 
to make use of them as a means of self-examination, 
noting down what strikes your mind as displaying 
your true character before God. The sermons which 
you hear every Sunday, furnish you with another test 
by which to try yourself. A point of inquiry that 



154 BICKERSTETH^S TREATISB 

may often advantageously occupy our attention, is our 
fidelity in our peculiar circumstances, and in the dis- 
charge of relative duties. What does my situation 
require? What are my difficulties, temptations, and 
dangers ? How do I fulfil my duty as parent or child, 
husband or wife, master or servant, minister or hearer, 
brother or sister, poor or rich, in public or in private ? 
Here is a large and very important subject for profita- 
ble self-examination. 

One more general direction may be added — Con- 
duct THIS EXAMINATION IN THE SPIRIT OF PRAYER. If 

this be neglected, self-examination may only prove a 
mean of delusion and danger to your immortal soul. 
We are all prone to think well of and to justify our- 
selves.— T^e heart is deceitful above all things, and 
Satan is ingenious to suggest to our minds many ex- 
cuses for our misconduct. We are prone also to think 
little of the evil of sin, and to refer to the false stand- 
ard of what others are doing, rather than what the 
Bible requires. Sometimes also we are tempted to 
write hard and bitter things against ourselves. Self- 
examination under such influences may only tend to 
deceive us ; to harden us ; or to sink us into despair. 
It may thus fix us in our errors with increased 
strength. Fervent prayer is the true remedy for this. 
God who searches the heart, discovers its true cha- 
racter to those who pray to him, to show them to 
themselves. Observe how David prays — " Examine 
me, O Lord, and prove me ; search me, and know my 
thoughts ; look well if there be any wicked way in 
me, and lead me in the way everlasting." Ps. xxvi. 
2 ; cxxxix. 23, 24. 

The advantages of occasionally reducing to writing 
the results of this self-examination, are, that it more 
impresses your own mind at the time, and it may be 
easily referred to afterwards. Why should not the 
Christian find as much advantage in making from 
time to time an accurate estimate of the state of his 
heart, as a merchant does in keeping accounts of his 
gains and losses, and making an accurate estimate of 
the true state of his affairs. Having given these 



I 



ON THE lord's SUPPER. 155 

general directions, we will proceed to give more parti- 
cular hints for helping in this important duty. 
Let us always begin it with prayer. 

A short Prayer before Self- Examination. 

Holy, holy, holy. Lord God Almighty, who art of 
purer eyes than to behold iniquity, who searchest the 
heart and triest the innermost thoughts, I beseech thee 
now to assist me in looking into my own heart, and 
my own life. Feeling and acknowledging that my 
heart is deceitful above all things and desperately 
wicked, I beseech thee to show me to myself. Enable 
me to try myself by the standard of thy holy word, 
and discover the true state of my soul ; give me re- 
pentance, for all my past sins, lively faith in Jesus 
Christ the only Saviour from sin, deep humility before 
thee, and such tempers and dispositions as are meet 
for those who assemble round the table of our gracious 
Redeemer. These things I ask for his name's sake. 



CHAPTER III. 

Hints for the Regulation and Employment of the Mind 
during the Communion Service. 

The Communion Service of the Protestant Episco- 
pal Church, with remarks upon it, will be given in 
Chap, iv ; the object in this chapter is to assist the 
Communicant in regulating the general state of his 
mind, and improving the leisure moments which he 
will have, while others are receiving the sacred ele- 
ments. 

A devout attendance on the previous services, public 
worship, singing the praises of God, and hearing his 
Gospel, are peculiarly calculated to prepare us for the 
more solemn act of devotion which succeeds. 

An interval of time, while those who do not intend 
to partake of the Lord's Supper are leaving the church, 



i 



156 bickersteth's treatise 

will allow you a favourable opportunity for collecting 
your thoughts, and offering up a short prayer to Gkxl 
for his presence, help, and blessing. 

During the succeeding service, endeavour to main- 
tain a COMPOSED AND TRANQciL SPIRIT. Some are so 
agitated by the importance of the service as to lose 
calmness and self-possession ; but let us remember, 
that we are going to a Father's Table ; and let us en- 
deavour to go with freedom and cheerfulness, as well 
as with seriousness and devotion. 

Realize, as much as practicable, the dtvlve pre- 
sence. It is a solemn service in which you are en- 
gaged. God is peculiarly present You are about as 
it were, enterins- info the holy of holies by the blood of 
Jesus. Heb. x. 19. Receiving unworthily is both sinful 
and dangerous. With David, then, pray — " Examine 
me, O Lord, and prove me ; try my reins and my 
heart. See if there be any wicked way in me, and 
lead me in the way everlasting." 

The following hints in the way of actual direction 
may assist in showing you how the time may be most 
profitably employed while others are communicating, 
and before or after you yourself have communicated. 
But it is allowed that there is some danger, lest we 
should overload the mind of the Communicant, and 
distract rather than help him. Be not then anxious 
minutely to attend to the whole of them, each time 
that you communicate. Some may serve to help you 
at one time, and some at another. You will find it 
probably more useful, rather to dwell on one or two 
points, than to be too particular in attempting to at- 
tend to them all at one time. 

Humble yourself before God. The nearer access 
we have to God, the more humble we should be. 
When Isaiah saw the glory of the Lord, and heard the 
song of the Seraphim — '• Holy, holy, holy is the Lord 
of hosts ; the whole earth is full of his glory ;" his 
own sLnfiilness rushed upon his mind, and his first ex- 
pressions were — " Wo is me, for I am undone, be- 
cause I am a man of unclean lips." ^\^len the Cen- 
turion came to beseech Jesus in behalf of his afflicted 



ON THE LORD^S SUPPER. 157 

servant, and Jesus promised to come and heal him, 
see how he humbles himself in the promise of such a 
visiter — " Lord, I am not worthy that thou shouldest 
come under my roof; but speak the word only, and 
my servant shall be healed." These are expressions 
suitable for us at this table. True humiliation makes 
us welcome the atonement of Christ. 

Let there be acts of faith in Christ crucified ; 
such a faith as worketh by love. You are under that 
New Dispensation where there is remission of sins, 
and may therefore " have boldness to enter into the 
holiest by the blood of Jesus, by a new and living way, 
which he hath consecrated for us, through the vail, that 
is to say, his flesh." Heb. x. 19, 20. Now you should 
be looking" to the crucified Redeemer, with a gracious 
confidence, as the poor malefactor did, when that 
Redeemer hung on the cross, and saying to him, — 
" Lord, remember me when thou comest into thy 
kingdom." Luke xxiii. 42. Look to him as those 
women did who followed him from Galilee, went after 
him weeping to the place of crucifixion, and came 
and stood by the cross full of fidelity, tenderness, and 
love. Matt. xxii. 25. Or again, as that disciple did 
whom Jesus loved, who waiting on him in his last mo- 
ments, and received his dying charge, and immediate- 
ly and steadfastly fulfilled it. John xix. 25. 

Make known your RsauESTS unto God. It is a 
favourable time for prayer. Pray, 1. For yourself. 
Sinners are now reconciled to God by the death of 
his Son. Consider, then, what it is you most need ; 
and be particular in unbosoming yourself to your God, 
even as a child would to a kind and loving father. 
Pray that the service in which you are now engaged 
may be a means of grace to your own soul, so that you 
may receive all the blessings designed by this institu- 
tion, and especially an increase of faith in Christ; a 
more simple and entire dependence on his death, as 
" an offering and a sacrifice to God for a sweet-smell- 
ing savour." Pray also, 2. For others ; that they may 
obtain like precious faith with you in the righteousness 
of God, even our Saviour Jesus Christ. 2 Pet. i. L 
O 



15S bickersteth's treatise 

Enlarge your petition as the time will allow. Pray 
for vour partners in life ; if worldly and unconverted, 
wrestle with God for their conversion ; if pious, pray 
that they may abound always in every good word and 
work. Parents, bring your dear children, as it were, 
one by one, and by name, before the Lord, and ask for 
each child a suitable blessing. Masters, pray for your 
servants. Pass on to the devout recollection of all 
your relatives and friends, and think especially of the 
peculiar circumstances of any of them, which may re- 
quire peculiar aid from God. Pray for your minister, 
that while he dispenses to others, he may also richly 
partake of the bread of life, to the nourishment of his 
own soul ; and for your fellow communicants, that as 
each partakes of the outward symbol, he may inwardly 
feed on Christ by faith. Pray, too, for all Christians 
throughout the world. Intercede for all those who 
have wronged or injured you, striving to enter into 
the full meaning of our Lord's command. Lore your 
enemies. Pray for Jews, Turks, infidels, and heretics; 
the death commemorated in the Sacrament, is that of 
a Lamb to take away the sins of the world. Let then, 3 
communion day be specially a day of intercession for 
all men, that God would pour out his Spirit on all JlesK 
Praise God for his manifold mercies. Surely the 
immense benefit which we are here commemorating^ 
should lead us to say, " Bless the Lord, O my soul, 
and all that is within me bless his holy name. Bless 
the Lord, O my soul, and forget not all his benefits p 
who forgiveth all thine iniquities, who healeth all thy 
diseases, who redeemeth thy life from destruction, 
who crowneth thee with lovinor kindness and tender 
mercies, who satisfieth thy mouth with good things, so 
that thy youth is renewed like the eagles." Never can 
we view redeeming love aright, without a thankful 
and grateful heart. If Jesus has done so much for us, 
surely we may well offer up the rapturous song of 
praise, " Unto him that loved us, and washed us from 
our sins in his blood, and hath made us to be kings 
and priests unto God. and his Father, to him be gl'-ry 
and dominion for ever and ever. Amen." 



ON THE lord's SUPPER. 159 

Give yourself up to the service of God. All we 
are and all we have, are from him; and when such 
mercies are presented before us as the Lord's Table 
exhibits, each should be constrained to present himself 
(freely and voluntarily offering ourselves,) to be a 
living sacrifice^ holy and acceptable unto God, Jesus 
has redeemed us from the death of sin, and eternal 
ruin ; let us, then, " yield ourselves unto God, as tliose 
that are alive from the dead, and our members as in- 
struments of righteousness unto God." The Lord's 
Supper is one of the appointed ways in which God 
calls us, from time to time, to give up ourselves afresh 
to him. It is an ordinance in which " one shall say, 
I am the Lord's ; and another shall call himself by the 
name of Jacob ; and another shall subscribe with his 
hand unto the Lord, and surname himself by the name 
of Israel." Isa. xliv. 5. 

Make holy resolutions in the strength of divine 
GRACE. Now is the time to determine more firmly to 
strive against all sin, and more resolutely to fulfil all 
your duties. Deliberately, in the presence of God, 
and his saints, now in your secret devotions, express 
your steadfast purpose to have no fellowship with the 
unfruitful workers of darkness^ hut rather to reprove 
them; and that, however assailed and tempted, you 
will, in the strength of Christ, and quickened by his 
death, be faithful unto him. Now is the time to de- 
cide upon and bind yourself to more enlarged charity. 
When Zaccheus was honoured with the presence of 
our Lord under his own roof, he said, " Behold, Lord, 
the half of my goods I give unto the poor, and if I have 
taken any thing from any man by false accusation, I 
restore him fourfold." It was on this determination 
that he was gladdened by that cheering assurance — 
" This day is salvation come to this house, forasmuch 
as he is also a Son of Abraham." And when Christ 
dwells in our hearts by faith, we should be forming 
purposes and plans how we may most effectually lay 
ourselves out to him. 

^ This is also a proper time for meditation upon di- 
vine subjects. We shall endeavour, in a subsequent 



160 bickersteth's treatise 

chapter, to furnish some help in the discharge of this 
duty. Let us have ready some affecting passages of 
God's word relating to the love of God in Christ, and 
the Saviour's sufferings and death, and think on them 
till the Holy Spirit touch and inflame our heart with 
some kindlings of love to God, and some breathings 
after him. 



CHAPTER IV. 

On the Communion Service of the Protestant Episco- 
pal Church, 

[The Communion Service of our church in this 
country differs in its arrangements from the service 
of the Church of England. These differences, how- 
ever, are very immaterial, and do not in the least re- 
spect the doctrine contained in either. Small as they 
are, however, they have compelled me to relinquish 
the idea of merely putting notes where any explanation 
seemed to be required; and I have rather chosen, as 
the most practicable method, not to adhere to the ar- 
rangement of the author. The American reader 
would of course prefer to have remarks on the Com- 
munion Service of his own church, rather than on that 
of the Church of England, even though there should 
not be any considerable variation between the two. 
Several of the Rubrics attached to the Communion 
Service of the latter, are merely matters of local ar- 
rangement, arising from the peculiar circumstances of 
a church establishment ; and in the body of our ser- 
vice some alterations have been made by the General 
Convention of 1789, by the transposition of some parts. 
In this chapter, as it stands in the original work, the 
greater part of the service is also published. I have 
thought best merely to refer to this, as the publication 
of the whole Communion Office would have increased 
the bulk, and consequently the expense of the work — 
have precluded the possibility of some important ob- 



ON THE lord's SUPPER. 161 

servations, and on the whole been unnecessary, as it is 
very easy for the reader to take the Prayer Book in 
his hand, and refer to the passages as he goes along. 
On these grounds I have thought best to pursue the 
present plan ; the author's remarks will for the most 
part be retained, and all that is added, will be placed 
within brackets, thus, [ ] with the exception of a few 
notes, which cannot properly be put into the text. — 
G. T. B.] 

The nature of the Lord's Supper, and the whole of 
its design, are practically and devotionally brought 
before us in our Communion Service. We are here, 
also, furnished with a test of those dispositions w^hich 
are needful for a due reception of this ordinance. It 
has been well remarked, "Read over attentively the 
service of our church, and if you can join heartily and 
sincerely, with the spirit and with the understanding, 
in the prayers, the confession, and the thanksgiving 
that are there, you are indeed meet to be a partaker 
of those holy mysteries." 

It is hoped that the following observations on the 
Communion Service, may assist the devotions of the 
Communicant.* We have an excellent form of sound 
wordsy which we shall do w^ell to holdfast; (2 Tim. 
i. 13,) but, we should ever remember, that there must 
be something besides the form of words, however ad- 
mirable they may be, to communicate the life and 
feeling of devotion ; even the life-giving Spirit of Je- 
hovah. We may repeat the words with our lips, with- 
out any desire or feeling of the heart. God may have 

* Several of these observations are taken from the Rev. 
J. Milner's Sermon on the Communion. The author has 
not entered into any critical remarks on the service. Those 
w'ho wish to see it defended from objections may consult 
Wheatley, Nichols, and others on the Common Prayer, 
and Hooker's Eccl. Polity, Book v. sect. 68. The author's 
object has been to give a few practical and devotional re- 
marks on the service. 

Bishop Brownell's late Commentary may also be men- 
tioned as a valuable family book. 
o2 



162 bickersteth's treatise 

to say of us, as he did of Israel, " They have well 
said all that they have spoken. O that there were 
such an heart in them !" 

The whole of this service may be considered as a 
public record of the most solemn and important trans- 
actions that can take place on earth, between the fall, 
en spirit of man, accepting salvation by Jesus Christ, 
and the God of the spirits of all fleshy giving the pledge 
of that salvation by his Ministers. 

The service begins with the Lord's Prayer ; well 
may we commence this solemn transaction with ad- 
dressing God as a Father, and with petitions for the 
advancement of his glory, the gift of our daily bread, 
and the forgiveness of our o\vn sins, with a profession 
to forgive all others sinning against us. Those peti- 
tions will all bear an edifying reference to the import- 
ant duty in which we are about to engage. 

The affecting prayer that God would " cleanse the 
thoughts of our hearts by the inspiration of his Holy 
Spirit," is adapted to our fallen and impure state, 
unable of ourselves to think any thing aright, and yet 
hoping for the promised aid of the Holy Spirit. To 
pray that we may perfectly love God, is a suitable in- 
troduction to the ten commandments, which are next 
brought before us, Love being the fulfilling of the law. 

The compilers of oiu- Liturgy knowing that by the 
law is the knowledge of sin, and that a penitent heart 
is most needful for a due reception of the Lord's Sup- 
per, have well placed at the commencement of this 
service, the ten commandments, containing a compre- 
hensive summary of the holy law of God. We must 
not suppose that these precepts relate only to the out- 
ward act of sin ; our Lord has shown us that they 
forbid that principle, or love of sin, which leads to 
outward iniquity. When, for instance, it is said, TTiou 
shalt have none other gods but me, it forbids our forget- 
fiilness of God, and our love of the world ; if any man 
love the world, the love of the Father is not in him. 
When it is said. Thou shalt do no murder ; angry 
thoughts, and malice, and revenge are forbidden, as 
well as murder. When we are told, Thou shalt not com- 



ON THE lord's SUPPER. 163 

mit adultery ; impure thoughts are equally forbidden. 
This manifestly is the obedience which the Lord of 
all requires. Matt. v. 21, 22, 27, 28. Hence you ob- 
serve, that after every command the congregation are 
directed to say, " Lord have mercy on us," hereby, 
as it is said in the rubric, " asking God mercy 
for their transgressions thereof for the time past." 
You should inquire, therefore, whether, when you 
have repeated these words after each command, you 
really felt that you had in the sight of God broken 
that command, and needed his pardoning mercy. We 
are farther taught to add, " and incline our hearts to 
keep this law." This plainly expresses, if we repeat 
it in sincerity, that we are convinced that we have 
neither natural inclination, nor power of ourselves, to 
obey God's holy commands ; but look up to him, and 
depend wholly on him, to dispose and enable us to do 
his will ; and really purpose and desire to obey his 
holy law. 

[After the commandments, there suitably follows, 
our Lord*s summary of the Divine Law, with the very 
admirable collect which immediately follows it. These 
are not in the English service, but were added on the 
revision of the Prayer Book, by the General Conven- 
tion of 1789. The reason of this addition is thus given 
by the venerable Bishop White, who took a very con- 
spicuous part in the affairs of the church then — a part 
which Providence has enabled him still to exercise. 
The object was to *' give to the weight of Moses, the 
greater authority of our Saviour."] 

The COLLECTS for each Sunday are generally adapt- 
ed to prepare our minds for the portion of Scripture 
selected from the Epistles and Gospels. Our church, 
after the declaration of the law in the ten command- 
ments, brings before us some suitable and affecting 
portion of the Gospel of that Saviour, by whom we are 
redeemed from the curse of the law. 

The Apostles', or else the Nicene Creed follows. 
[The Apostles' creed is so called, not that any one may 
suppose it written by the Apostles, but simply because 
it contains the doctrines they preached, and was proba- 



164 bickersteth's treatise 

bly drawn up about the time they lived.] The Nicene 
creed is so called because it was for the most part 
framed at the great council held at Nice, in 325. It is 
right and suitable after reading the word of God, and 
before we communicate together, that we should mu- 
tually acknowledge the same faith. [These are not or- 
dinarily read on communion days, as one of them must 
have been read before in the morning service, and they 
are here omitted to prevent unnecessary repetition.] 

The part of this service that we have hitherto con- 
sidered, is directed to be read every Sunday, as it 
were to invite Christians to more frequent communion. 
And observe how far we have now been led. The 
holy law of God having been set before us, we have 
been taught to acknowledge ourselves guilty and 
helpless. The Gospel of Christ being then read, we 
have been called on to express our faith in God as our 
Father, Jesus as our Saviour, and the Holy Ghost as 
our Sanctifier. Retrace, then, your thoughts. Have 
you been sincere when you have repeated this service ? 
Have you felt, as well as acknowledged, your sinful- 
ness and your weakness ? Has the Gospel really been 
good tidings to you ? Was the profession of faith re- 
peated in the creed more than a mere expression of 
the lips ? Was it the unfeigned confidence and con- 
viction of an upright and true heart ? If you have pro- 
ceeded thus far in sincerity, you are a penitent be- 
liever ; you are in a fit state of mind to receive the 
Lord's Supper. 

We now come to that part of the Liturgy which is 
more directly connected with the administration of 
this Institution. 

The Sunday before that on which it is designed to 
celebrate this ordinance, a suitable exhortation is 
appointed to be read. Two are given in the Prayer 
Book. One contains directions to prevent our receiv- 
ing it in a careless or presumptuous spirit ; and the 
other urges those to come who are in the habit of ne- 
glecting. You would find it useful to read these to 
assist you in your preparation. 



ON THE lord's SUPPER. 165 

When assembled tog-ether at the Lord*s Table, you 
are called on, by a selection of appropriate passages, 
to contribute according to your means to the relief of 
your poorer brethren. Thus an opportunity is given 
you of showing your faith by your works. Our Sa- 
viour seems to suppose we should never come here 
before the Lord without a gift. Matt. v. 23. [These 
passages need not be repeated, as they are found in 
the service, which it is hoped will be referred to par- 
ticularly while the reader is engaged in this part of 
the treatise.] 

[While these sentences are reading the proper per- 
sons are to receive the alms of the congregation, which 
money is to be devoted to the poor and to other pious 
uses.] 

At giving your alms, this, or the like ejaculation 
may be used : 

All things come of ihee^ and of thine own have we given 
thee. 1 Chron. xxix. 14. 

Our charity towards our fellow creatures, and espe- 
cially towards our fellow Christians, is farther mani- 
fested by an earnest prayer for the whole state of 
Christ's Church militant. 

[To this prayer succeeds an exhortation, which is 
only used at the communion ; and which is particu- 
larly worthy the attention of all from the deeply solemn 
considerations which it presents to the mind.] 

In it we are here specially urged to self-examina- 
tion and thankfulness. Self-examination is urged on 
account of the danger of coming unworthily. The 
word " damnation" must not here be understood of 
eternal destruction, but the just condemnation and 
displeasure of God.*' Self-examination is also pressed 
on our attention from the benefit of duly receiving, as 
then we are partakers of Christ's salvation, " we dwell 
in Christ and Christ in us." What an intimate and 
blessed communion does this describe! O reader, 

* See the passage from Corinthians, particularly examin- 
ed in Chapter VIIL— G. T. B. 



166 bickersteth's treatise 

seek to know its blessedness in your own experience ! 
We are called on in the latter part of the exhortation, 
to be thankful for the inestimable benefit of redemp- 
tion, the chief thing ever to be regarded in the Lord's 
Supper. Notice the confession, miserable sinners, Sfc. 
Have you felt that this is your true character ? It is 
easy to express this sentiment, but it is very difficult 
really to feel it. Yet without a real conviction of your 
true state, you cannot be cordially thankful for your 
redemption. You can neither duly prize, nor heartily 
thank, Jesus Christ. The latter part of the exhortation 
shows us, that the true comfort of the soul is, Christ 
crucified for our sins, and Christ expected to appear 
again, to complete our happiness. We should hear 
the whole in the spirit of prayer, sending up in secret 
such ejaculations as these, " Lord grant that I may 
receive these benefits." " Lord deliver me from this 
danger." 

The characters by whom comfort may be expected 
are described in the following address : — 



Ye that do truly and ear- 
nestly repent you of your 
sins, and are in love and 
charity with your neigh- 
bours, and intend to lead a 
new life, following the com- 
mandments of God, and 



walking from henceforth 
in his holy ways ; draw near 
with faith, and take this 
holy Sacrament to your 
comfort; and make your 
humble confession to Al- 
mighty God, kneeling.* 



While this is repeating by the Minister, we should 
also be lifting up our hearts to God, to give us grace 
to repent, and be in love with others, and walk in the 
ways of God. 

To this succeeds a general confession to be made 
by both the Minister and people, all kneeling.t 

* See these qualifications enlarged on in Chapter IX. — 
G. T. B. 

t There seems some considerable deficiency in the ru- 
bric, as it regards the posture to be maintained by the peo- 
ple during the several parts of the communion service. 
The following judicious remarks of Bishop Brownell in hia 



ON THE lord's SUPPER. 167 

We here, in most just and abasing expressions, de- 
plore our sinfulness. This confession should lead us 

Commentary on the Book of Common Prayer, are well 
wonhy the attention of all. — " There is often much diver- 
sity in the same congregation ; and individuals are embar- 
rassed with considerations concerning the attitude which 
propriety requires, while they should be engaged in the 
most solemn acts of devotion. The English Liturgy is not 
more explicit in this matter than our own ; and it is much 
to be wished that we might have some proper regulations 
set forth by authority. Until this shall be done, the follow- 
ing directions are suggested as the dictates of propriety. 

1st. The people are supposed to be seated during the 
offertory, but when the minister calls upon them to join in 

{)rayer " for the whole state of Christ's Church Militant," 
et them assume the attitude of kneeling. 

2d. At the close of this prayer, let the people rise and 
continue standing during the exhortation, and the invitation 
to the communion. This attitude will indicate their readi- 
ness to hear, and their willingness to come. Indeed the 
succeeding rubric must suppose them to be standing, (or in 
the less appropriate posture of sitting,) for it calls upon 
them to kneel, at the confession which follows. 

3d. As the posture of kneeling is required during the 
confession, so let it be continued till the close of the abso- 
lution. 

4th. After the absolution the priest calls upon the com- 
municants, to hear the comfortable words of their Saviour, 
and here let them rise, and listen to them with gratitude, 
and let them continue standing during the sentence, the 
versicles, the proper preface, and the trisagium. 

5th. This Eucharistic part of the service is followed by 
an act of humiliation by the priest, " in the name of all those 
who shall receive the communion." As he is directed to 
kneel, it is proper that they should assume the same pos- 
ture ; and it seems also proper that they should continue in 
the same attitude during the succeeding prayer of conse- 
cration. 

6th. This most solemn part of the service is followed by 
the singing of a hymn, which is performed standing. 

7th. The consecrated bread and wine is directed to be 
received " devoutly kneeling :" and this should be the pos- 
ture during the whole of the post-communion service, with 
the exception of the Gloria in Excelsis, which is to be 
" said or sung, all standing." — G. T. B. 



168 bickersteth's treatise 

to think of our own personal guilt in any light that 
may most affect us, and to charge our memory with 
those views of our own iniquity, which we know by 
experience, most humble us, and show us with pecu- 
liar emphasis, the need wliich we have of Christ's 
blood. But while we have reason with the deepest 
contrition, to confess that the burden of our sins is in- 
tolerable,* (being a load that would have sunk us to 
eternal ruin) let us endeavour to keep our eye on Christ, 
and by faith transfer our guilt over to him, bewailing 
our utter unworthiness, glorying in his worthiness, and 
soliciting through him, not only peace of conscience, 
but strength for serving him in newness of life. 

The ABSOLUTION, or declaration of forgiveness, is 
then pronounced by the Priest. 

All who heartily repent and truly believe, all who 
have with any feeling joined in the preceding service, 



* The language which is here employed is so strong, that 
it has been a stumbling block in the way of many an mdi- 
vidual, who would have gladly, and I have no doubt with 
proper preparationof heart, have knelt at the Lord's Table. 
The correct understanding of the passage seems to be, not 
that the sorrow which we that moment feel for sin, is so 
extreme as to be almost utterly insupportable, but that the 
guilt of sin is such that if not removed, it will bring upon 
us a punishment greater than we can imagine, and intolera- 
ble to be borne. If in the use of this confession, we are to 
understand the term alluded to in its strictest sense, a really 
conscientious person might feel compelled to abstain unless 
conviction of sin was in its deepest exercise. This can 
scarcely then be meant, because a sinner under his first 
convictions can reahze little more than what is impUed in 
the confession, that the burden of sin was intolerable.. I 
would not wish to make the qualifications of a coramioni- 
cant one item less than what is written — indeed I think it 
a pity that the scale is not graduated higher than it com- 
monly is, but at the same time I would not throw an impe- 
diment in the way of those of tender consciences ; for it is a 
well ascertained fact, that those best prepared, most gene- 
rally are most doubtful of themselves. If the interpreta- 
tion above given shall be correct, I am satisfied ; but wish 
every one to be fully persuaded in his own mind.— <J. T. B. 



ON THE lord's SUPPER. 169 

may and should here apply to themselves the comfort 
of the Gospel as declared by the appointed Minister of 
Christ, But man's words cannot of themselves speak 
peace to the troubled conscience ; ajid therefore the 
Minister's declaration of forgiveness is confirmed by 
well chosen passages of Scripture, of course not neces- 
sary here to repeat. 

These passages should be heard in faith and prayer. 
They are indeed most comfortable. They tell the 
weary, burdened, and troubled conscience — Take not 
God's pardon on my word, I have a commission from 
above. Hear our Saviour Christ, hear St. Paul, hear 
St. John speak and say, " Poor, burdened, troubled 
sinner, here is peace for thee ; Christ takes away all 
thy sins, and will give thee everlasting life." 

It will have been seen, that there is set forth in this 
service, as has been noticed, one of the most solemn 
transactions, that can take place on earth between 
God and man. " If we have been in earnest, if we 
have rightly joined in it, "we are justified by faith, we 
rejoice in God, and we have peace of conscience. 
High, and holy, and blessed is our state ; we arc chil- 
dren of God, and heir* of everlasting life." 

[After this follows a very short responding part, 
and after a pious acknowledgment by the Priest of 
the duty of at all times gi^'ing thanks to God for his 
mercy, follows one of the most sublime hymns which 
is to be found among all human compositions ; indeed, 
it can scarcely be said to be human, as the language 
is almost exclusively that of the scripture. 

Dean Comber remarks — The prophet Isaiah heard 
that hymn with wliich the angels, cherubims, and se- 
raphims praised God in heaven, (Isa. vi. 3 ;) which 
because the word " holy" is thrice repeated in it, was 
by the Greeks called Trisagium ; and because the 
primitive church believed the angels were present in 
Christian assemblies, (1 Cor. xi. 10 ;) and that they 
desired especially to look into these mysteries, (1 Pet 
i. 12 ;) considering also that the " thrice holy" plainly 
declares the trinity, the peculiar doctrine of the Chris- 
tians ; therefore they did, in the very first ages, take 
P 



170 bickersteth's treatise 

th's hymn into the office for the Sacrament, believing 
it fit for angel^ and men to join in this heavenly song, 
over the memorial of our redemption.] 

After these holy songs of praise, the minister offers 
up, in the name of the congregation, that most affect- 
ing prayer, which commences — 

We do not presume to I merciful Lord, trusting in 
come to this thy table, O | our own righteousness, *Scc. 

In this prayer the church adopts similar expressions 
to those of Daniel, of the humble and lowly feelings 
which most become us atl:er our best preparations, and 
in our highest devotions, and most intimate commu- 
nion with God. '• We do not presume to come, trust- 
ing in our own righteousness.'' There appears also 
an evident allusion to the history of the Canaanitish 
woman, only with a still more debasing expression : 
she said. The dogs eat of the cnnnbs ichich fall from 
their masters table ; (Matt. xv. 21 ;} but we are tausfht 
with our heart and mouth to confess ourselves " not 
worthy so much as to gather up the crumbs," Sec. In 
statinor our title to God's acceptance, all our works are 
to be utterly renounced as of no worth. The worthi- 
ness of Christ is all we have to plead. 

[The Priest then says the prayer of consecration, 
the oblation, and the invocation. These two latter 
are not in the English service. They were restored 
to the Communion Service by the General Convention 
of 17S9, from prayers originally employed. 

Af^er these are over the communicants are called 
upon to unite in a hymn of praise to God, from the 
authorised hymns of the Prayer Book. 

The Minister then receives the communion himself, 
during which silent and solemn period, the communi- 
cants may be profitably occupied in the following, or 
similar exercises.] 

At the Minister's laying his hands on, and breaking itu 
bread. 

May thy stripes, O Saviour 1 heal my soul ; and do 
thou ever feed me with the bread of life. 



ON THE lord's SUPPER. 171 

At the Minister's taking the cup. 

Wash me, O Lord Christ! in thy most precious 
blood, and cleanse me from all my sins. 

Before receiving the sacred elements. 

The good Lord pardon me, and every one that pre- 
pareth his heart to seek God^ the Lord God of his fathers, 
though he he not cleansed according to the purification 
of the sanctuary. 2 Chron. xxx. 18, 19. 

The consecrated elements are to be given to the 
people kneeling. 

If there are many communicants, you may find this 
a suitable opportunity for private prayer and meditation. 
See chapters iii. and v. in this part of the Treatise. 



When the Minister delivers 
the bread to any one, he 
says, 

The body of our Lord 
Jesus Christ, which was 



And when he delivers the 
cup to any one, he says^ 

The blood of our Lord 
Jesus Christ, which was 



given for thee, preserve j shed for thee, preserve 
thy body and soul unto i thy body and soul unto 
everlasting life. Take and j everlasting life. Drink 
eat this in remembrance i this in remembrance that 
that Christ died for thee, j Christ's blood was shed 



and feed on him in thy 
heart by faith with thanks- 
giving. 



for thee, and be thankful. 



In both these addresses we have a prayer and a 
direction. The prayer should lead us to commit our 
whole selves, body, soul, and spirit, unto God ; and 
the direction puts us in mind, in the very act of receiv- 
ing, of one great end of this ordinance, to feed on 
Christ in our hearts by faith, with thanksgiving. — 
" When the Minister says. Take eat, Drink ye all of 
it, let us tliink how freely God oiFers Christ to us, and 



172 bickersteth's treatise 

how earnestly he presses us to accept of him as our 
Saviour." And surely, as we have fresh nee^ of par- 
don every time that we communicate, so should we 
afresh seek an interest in our Saviour's righteousness, 
and the washing and cleansing of his most precious 
blood. 

Such thoughts as these may suitably engage our 
minds. 

At taking the Bread, 

I desire to remember Jesus Christ dying on the 

cross. 
I believe that he gave himself for us an offering and 

a sacrifice to God. 
Let me now receive out of his fulness all 1 need. 
I trust in him alone for eternal life. 
I take Christ for my only Saviour and Lord. 
I give myself to his service. 
I look forward to his coming again. 

At drinking the Wine, 

I desire to remember that his blood was shed for me. 

I believe that that blood cleanseth from all sin. 

I mourn for my many sins that pierced him. 

I humbly lay claim to the New Covenant blessings. 

I freely and heartily forgive all my enemies. 

I desire ardently to love all the people of Christ. 

All praise be to God for his unspeakable gift. 

The Post Communion, or service immediately after 
receiving, begins with repeating again the Lord's 
Prayer, which after such services as have been de- 
scribed, may well affect us with new feelings, leading 
us to call on our Heavenly Father with a peculiar mea- 
sure of the spirit of adoption. 

A devout thanksgiving is then offered up, in which 
also we ask for grace to continue in the holy fellow- 
ship to which we have been admitted. The language 



ON THE lord's SUPPER. 178 

is expressive of the feelings of a mind which came in- 
deed with a load of guilt and bondage on the con- 
science, but goes away pardoned, peaceful, and free. 
There is an opposite danger to tliat of self-righteous 
dependence on the Sacrament, that of having too 
slight thoughts of its utility. Milner observes, " well- 
disposed persons who oflen gain both spiritual com- 
fort and strength through sermons, gain nothing from 
the sacrament. Why is this ? They are in too lazy a 
posture of soul ; they do not reverently esteem, as they 
should, this precious mean of grace, as the channel in 
which the comforts of salvation may be expected rich- 
ly to flow. Our Reformers speak differently of the 
importance of this Institution. From the expression, 
*dost assure us thereby of thy favour and goodness 
towards us, and that we are very members incorporate 
in the mystical body of thy Son,' it is evident that the 
blessing of assurance was in their idea connected with 
the riirht reception of this ord nance." Yet many who 
obtain not the full assurance of hope, seeking the Lord 
in earnest, still gain some increase of faith, hope, and 
love. The consecration here made of ourselves to be 
"a reasonable, holy, and living sacrifice to God," 
comes with great propriety after the memorial of such 
mercies. It is according to that exhortation of St. 
Paul, — / beseech you, therefore, by the mercies of God^ 
that ye present your bodies a living sacrifice. The love 
of God in Christ Jesus, when brought home to the 
heart by the Holy Spirit, never fails of its efficacy in 
influencing a man to give himself unreservedly to God. 

[The concluding hymn of praise is in that sublime 
thanksgiving, entitled " Gloria in Excelsis."] 

This hymn seems to unite the seraphic praise of the 
glorified hosts above, with t!ie deep abasement of the 
contrite heart on earth. We here copy the example 
of our Saviour, who sang a hymn after the institution 
of the Lord's Supper. O had we a due sense of our 
privileges as sons of God, and our prospects as heirs 
of his glory, with what rapturous emotion, joined to 
what deep humility, should we sing this song I 
p3 



174 bickersteth's treatise 

The Minister closes the whole with this blessing : 



The peace of God, which 
passeth all understanding, 
keep your hearts and 
minds in the knowledge 
and love of God, and of 
his Son Jesus .Christ our 



Lord : and the hlessing of 
God Almighty the Father, 
the Son, and the Holy 
Ghost, be amongst you 
and remain with you al- 
ways. Amen. 



V 



This blessing seems to include the main benefits of 
both Dispensations ; that of Moses, (Numb. vi. 24 — 26,) 
and that of the Lamb, (John xiv. 27; Phil. iv. 7.) It 
is a parting prayer, that the benefits which we have 
just received and commemorated, may abide in our 
hearts for ever. 

Inquire then, Christian communicant, whether your 
feelings in some degree correspond with the holy sen- 
timents of this service. Such an inquiry will be both 
humbling and profitable. "We would be far from 
denying the acceptableness of many a real communi- 
cant who may not come up to that full fervour of soul 
which is evidently the spirit of the institution." But 
by aiming at the highest degree of communion with 
our unseen but ever present Lord and Saviour, we are 
best promoting our own edification and happiness. 

Who can but mourn, that any that frequent this 
ordinance should be dead to every spiritual sensation, 
go through the whole in a formal lifeless manner, and 
depart as cold and worldly as ever. 

But what shall we say to those who frequently, or 
altogether, deprive themselves of the benefits of this 
institution. They are like those who would prefer 
dwelling in a miserable and decaying hovel, when 
they might reside in a king's palace. They are like 
those who had rather feed on husks and swine, than 
banquet at the table of a loving and bountiful Father. 

Christians ! neglect not the opporti^pities afforded 
you of receiving the pledges of a Father's love. Can 
you too often remember the grace of a dying Saviour ? 
Can you, more frequently than you desire, receive the 
assurance that God is reconciled to you ; that his Spirit 



ON THE lord's SUPPER. 175 

dwells in you, that you are his children, and that hea- 
ven is your home ? These are the blessings you enjoy 
when devoutly partaking of the Lord's Supper. 



CHAPTER V. 

Meditations during the Cominunion, 

We have given in a former Chapter dii-ections for 
the employment of the mind in the interval while 
others are partaking of the communion. We will now 
add a few meditations that may occasionally assist the 
communicant at that time. 

Prov. iv. 26. Ponder the path of thy feet. 

If ever it be needful to ponder my goings, surely it 
is so on this occasion. Let me inquire, then, with 
what view^s am I coming to this holy table ? 

I come, I trust, to commemorate the death of Christ ; 
to call to remembrance that sacrifice of himself which 
he once made upon the cross ; to profess my faith in 
Christ crucified ; to declare before God and man that 
I look to him as my only Saviour and Redeemer, who 
has made a complete atonement for my sins, and has 
reconciled my God to me, and me to my God. I come 
to receive the tokens of reconciliation, and the pledges 
of pardon and love. 

Looking to my Saviour, I come that I may receive 
from him all that is wanting in my wretched self. He 
is full of grace and truth. He has called me to do this 
in rcm^embrance of him ; and I come, hoping for his 
blessing on what he himself has appointed. 

Looking at myself I come as an unworthy, sinful, 
and dreadfully guilty creature, to the fountain opened 
for sin and uncleanness; not because I am worthy, but 
because my God is merciful to returning sinners. 

Looking at the society which I join, the select dis- 
ciples of Christ, I desire to come feeling that I am the 
unwort ie^jt and the least of all, and to acknowledge 



170 



BICKERSTETH S TREATISE 



with them our common hope in one Lord, and to par- 
take of their privileges, and enjoy in, and with them, 
the communion of saints. 

O my Saviour, preserve me from hypocrisy, forma- 
lity, and self-righteousness ; and let me never by my 
conduct betray thee, while I am professing to embrace 
thee. 

1 Pet. V. 1. Tlie Sufferings of Christ. 

" O my Saviour, and my God, I desire to call to 
mind every part of thy bitter passion. I would begin 
by recollecting thy lying prostrate on the earth in a 
cold night, and thy soul's being exceeding sorrowful 
even unto death, and thy grievous agony, in which 
thou didst sweat drops of blood. 

" Thrice did my Redeemer lift up strong cries to 
his Father, to remove that bitter cup, if it had been 
his will, and it had been possible for his justice other- 
wise to be satisfied ; and then firmly did he resolve to 
go through that great work for our sakes. He meekly 
resigned himself to his Father's will, and readily con- 
curred Vvdth his wonderful love to us, in designing to 
perfect our redemption. — He was betrayed by his own 
disciple, and suffered that traitor who betrayed him 
to kiss his blessed lips. He was apprehended, rudely 
bound, and hurried away as a malefactor, and forsaken 
by all, not one of his disciples daring to own or stand 
by him. 

" Again, I would remember his being insulted over 
and treated as the meanest slave, without respect, or 
pity, and carried to and fro, from magistrate to magis- 
trate, from tribunal to tribunal, and every where falsely 
accused. He was buffeted and spit upon, mocked and 
reviled. He was crowned with thorns, rudely pressed 
down on his sacred head, and entering into his tem- 
ples. He was arrayed in a mock habit, and a reed 
put into his hand instead of a sceptre. He was sen- 
tenced to death as a criminal, and condemned to the 
vilest, most painful, and reproachful kind of death. 
He was scourged by merciless hands ; the plowers 
plowing on his back, and making long furrows. 



I 



ON THE lord's SUPPER. 177 

" I would farther contemplate his bein^ loaded with 
a heavy cross, stripped of his clothes, ai;d fastened to 
the wood with nails struck through his hands and feet, 
the most tender and nervous parts, so that the iron 
entered into his very soul. Thus he was crucified in 
the midst, between two malefactors, as if the chief 
criminal. He was then reared up on the cross, and 
the weight of his body hung on four wounds. He was 
there suspended, and exposed naked to the view of the 
world, bearing the shame, as well as the torment of 
my sjn. The precious blood issued out of his wounds, 
and formed a laver for my sins, and those of the whole 
world. The extremity of his pain occasioned a feverish 
heat of the whole body, and his tongue cleaved to the 
roof of his mouth. He had vinegar given to him 
when he was thirsty ; his soul, in the mean time, 
more vehemently thirsting after our salvation. He 
refused the wine and myrrh, as if he would feel all the 
pain of his crucifixion for us, in its greatest sharpness, 
without the least mitigation. 

" I would call to mind also the tender regard which 
thou hadst, O my Saviour, in the midst of thy violent 
pains, for thy holy mother and beloved disciple ; the 
sword pierced through her soul, and deep sorrow 
wounded his spirit, and extreme anguish overwhelmed 
them both, to behold the suffering Redeemer; and in 
the midst of thy sorrows thou thoughtest of them. 
What gracious comforts also thou vouchsafed the pe- 
nitent thiaf in the midst of thy own distress. 

" O how great was the inexpressible anguish of our 
Saviour's soul in beholding the wrath of his Father so 
hotly flaming against us for those sins of ours, which 
he did bear in his own body on the tree ; and that, too, 
under so great weakness of body, that both made him 
cry out. My God, my God, why hast thou forsaken me I 
He gave up the ghost, when he might have brought 
down himself from the cross, and no man could take 
away his life from him, that the work of our redemp- 
tion might be finished by him. His blessed side was 
pierced with a spear, entering into his heart, and let- 
ting out the last remains of his blood, that he might 



17B BICKERSTETH^S TREATISE 

give full proof to the world of his being truly dead. His 
soul was separated from the body, and passed into the 
state of the dead and of perfect separation, sanctifying 
that middle state to his servants for their souls to rest 
in till the resurrection. 

" And by all these several sorts and degrees of thy 
suffering, by all this bitter pain, and sorrow, and 
shame, and agony, and anguish, which thou didst en- 
dure in thy body, and in thy soul, for miserable men, 
and for me a miserable sinner, I now entreat thee to 
have mercy upon me, and forgive me ; to save me, and 
bless me. 

" Since then, O my Saviour, thou commandest me 
to commemorate these thy sorrows, and to do this in 
remembrance of thee : I eat of this bread, and drink 
of this cup, in remembrance that I have wounded, and 
grieved, and bruised thee : in remembrance that I have 
made thee behold the wrath of thy Father, and sepa- 
rated thy precious blood from thy body. But at the 
same time, the thoughts of thy wonderful love, in the 
midst of thy pains and sorrows, must yield my soul 
unspeakable delight. Wherefore, while I am grieved 
with thy grief, I will feast myself in the pleasures and 
triumphs of thy love. I will partake of thy torments 
and also of thy joys, which thy love did yield in the 
midst of thy agonies.*'* 

Isa. liii, 5. He was wounded for our transgressions, 

O my Redeemer, kind, unspeakably kind, to poor 
sinners wert thou in all thy life, thy sufferings, and 
thy death. I would ever contemplate the mysteries of 
thy cross, as expiating my sins and displaying the 
wonders of divine love. O the love and the wisdom 
of God, which none of the princes of this world knew ; 
for had they known it, they would not have crucified the 
Lord of glory. They denied the Holy One and the Just^ 
and desired a murderer to he granted unto them, and 
killed the Prince of life. In every wound would I see 
another token and proof of thy tenderness and grace. 

* Altered from a meditation of Bonnell's. 



ON THE lord's SUPPER. 179 

" Let thy wounds then prove the most powerful re- 
medies to rid me of my corruptions ! When any im- 
pure thoughts rise in me, let thinking of thy wounds 
crush thorn ; when sluggishness in rehgion assaults 
me, let thy wounds and the remembrance of them 
make me vigilant in thy service ; and when in the 
holy sacrament I think of thy wounds, let all my vain 
imaginations expire." 

Let me then ever remember Christ. " He did not 
forget us. He thought of us in his own extremity. At 
his death he regarded us more than he did himself. 
He put up many a petition for us, but few for himself. 
In the garden, on the cross, and in the grave, his lost 
sheep were still in his mind. He thought of them 
both day and night." And from the height of his 
glory, amid the worship of the heavenly world, the 
Saviour still regards his people on earth. "Unworthy 
as they are, he loves them ; mean as they are, he is not 
ashamed to wear their form, and call them brethren. 
He forgets the songs of angels to listen to their sighs 
and prayers. It is his delight to minister to their wants, 
to protect them in their dangers, and to comfort them 
in their sorrows."* O may I never forget his love ! 

John i. 29. Behold the Lamb of God, which taketh away 
the sin of the world. 

Contemplate, O my soul, thy Saviour as a lamb slain 
for thee. " Rightly is he called a lamb, whose inno- 
cence was spotless, and his meekness and patience 
invincible ; and the Lamb of God for his superior ex- 
cellence and dignity, and his being chosen to this 
office by the Father. He was led as a lamh to the 
slaughter, and as a sheep before his shearers is dumb, 
so he opened not his mouth : neither guile nor com- 
plaint was found in him. Dost thou then profess 
thyself a follower of the Lamb, and glory in the title ? 
Learn, then, of him to be harmless and blameless, 
meek and lowly in heart, alike averse from doing and 
deserving evil, and ready to suffer it. 

* See Bradley's Sermona. 



180 bickersteth's treatise 

"But how does the Lamb of God take away sin? 
By bearing it in his own body on the tree ; the chastise, 
ment of our peace was upon him. O heavy load, which 
sunk the Son of God in his human body to the grave : 
and had it lain unremoved, would have sunk the whole 
world in ruins I Worthy is the Lamh that was slain, 
to receive power, and riches, and wisdom, and strength, 
and honour, and glory, and blessing.^^* 

Luke xxiii. 42. And he said unto Jesus, Lord, re- 
member me when thou comest into thy kingdom. 

O suffering Saviour ! like the dying thief would I 
look to thee with this petition. Thou that saved him 
and declared to him, This day shalt thou be with me in 
Paradise, O do thou make me also an illustrious 
trophy of thy mighty grace. I would look to thy 
wounds for my pardon, to thy merits alone for my 
justification. I acknowledge, I feel that I deserve 
nothing ; but Jesus, remember me, even me, amid the 
assembled millions who will stand before thee in judg- 
ment at the great day of account. And, O may I 
never forget thee ; but, filled with a sense of thy love, 
spend my whole time and strength, and all I am, and 
all I have, for my Redeemer. 

John vi. 56. He that eateth my flesh, and drinketh my 
blood, dwelleth in me, and I in him. 

In such a passage, let me never rest in the outward 
emblem, but look through the figure to the truth, and 
by the sign realize the thing signified. Our Lord has 
assured me his words here are spirit and life. May 
I then have a spiritual appetite for this spiritual food ! 
O may the Holy Spirit give me a just and lively sense 
of my guilt and misery, and of my great need of 
Christ, so that I may earnestly long for, and, as with 
a keen and discriminating appetite, hunger and thirst 
after his salvation. I would now by faith realize, and 
receive out of, that fulness which there is in him for 



* Grove. 



1 



ON THE lord's SUPPER. 181 

our use. He took upon him my nature, and is touched 
with a feeling of my infirmities. He is my Shepherd, 
who laid down his life for me. He is my Priest, who 
made atonement for my sins, and intercedes in my be- 
half He gave himself for us an offering and a sacri- 
fice to God. He is my complete Saviour, delivering 
me from all niy sins. He has wisdom, power, grace, 
and compassion, adapted to all my wants. His love 
passeth knowledge. He shed his blood for me, a 
miserable and perishing sinner, and that blood cleanses 
from all sin. He is the propitiation for our sins. I 
believe this from my very heart. I rely upon him as 
my only Saviour. I would now, through the bread 
and wine, view afresh the atoning death of my Lord. 
My eyes look unto thee, O gracious Redeemer. O my 
soul, and all that is within me, praise and magnify 
the Lord, who died, who rose again, who intercedes 
for thee, and who is now present in the assembly of 
his people. Thus let me abide in him, and he give 
me his Spirit, and dwell in my heart by faith ; thus 
may I enjoy an increasing communion with him as my 
all-satisfying portion, my joy, and my strength ; thus 
may my appetite for th6 world and its pleasures be 
taken away ; and may I find Christ and his salvation 
to be meat indeed and drink indeed^ to my needy soul. 

Matt. xxvi. 26. Take^ eat ; this is my body. 

*' O blessed tidings to the poor distressed soul, 
famished with feeding on husks and vanity. Behold, 
thou sayost, take^ eat, offering thyself unto me, and 
commanding me to feast on thine own flesh, on thy 
all-sufficient atonement, yea, on all thy merits and 
graces. Lord ! thou tenderestmost freely what I need 
infinitely, and that which I desire above all things. 
Adored be thy wonderful bounty, in compliance 
wherewith, (unworthy as I am,) I yet stretch out a 
trembling hand to take hold of Christ. O may I now 
receive Jesus as my Lord, believe on his name, and 
live upon his fulness."* 

* Comber. 
Q 



182 bickersteth's treatise 

Luke xxiii. 34. Father^ forgive them, for they know 
not what they do. 

O thou gracious Redeemer, the Prince of Peace ; 
thou compassionate Saviour, the Lord of Glory ; give 
me grace so that I may ever hereafter show myself 
loving and mild to all my enemies, pardon them from 
my heart, earnestly pray for them, and seek to do 
them good. 

O Jesus ! let me never harbour one rancorous, mali- 
cious, or unkind thought in that heart, in which I 
trust thou, the loving Saviour, now dwellest by faith. 
But may I become more like thee, O Christ ! in my 
spirit and behaviour towards all with whom I have to 
deal. Shalt thou freely forgive and wonderfully ex- 
tenuate such aggravated injuries as were inflicted on 
thee; and shall not I freely forgive the infinitely 
smaller trespasses that may be committed against me ? 
O let me have the same mind that was in Christ. 



MEDITATIONS ON THE FESTIVALS OF 
THE CHURCH. 

CHRISTMAS-DAY. 

Luke xxli. 19. This is my body which is given for you. 

And was the Son of God made in the likeness of 
sinful flesh, so that his sacred body might be given 
for me ? O glorious ransom price for my recovery ! 
Most complete must be that redemption for which so 
great a price was paid. Yes, Christ my Lord, whose 
name is called Wonderful, Counsellor, The Mighty 
God, The Everlasting Father, and The Prince of 
Peace, was born of a virgin, and took our nature upon 
him, that he might, by suffering for sin, satisfy the 
justice, and appease the righteous anger of a holy 
God ! And to what a life was his holy child Jesus 
born ! O Jesus, I would now recollect that thy body 
was given to weariness, labour, painfulness, and 



ON THE lord's SUPPER. 183 

watchings oft. It was given to treatment most 
shameful and most tormenting ; to spitting, smiting, 
and cruel mockings ; to the lashes of the whip, to the 
thorns, the nails, the cross, the spear, death, and the 
grave. All this, and thy Father's sensible and felt 
desertion, was suffered for us men, and for our Salva- 
tion. Thus my body was redeemed from the power 
of sin and Satan, and recovered to light, life, and joy. 
Precious Saviour I the gift of thy body procures for 
me pardon and peace. O then let me give my body 
and soul to thee ; let them not any longer be yielded 
to the degrading service of sin, but become wholly 
thine. Expel every enemy of thine and of mine ; and 
come blessed Redeemer, and dwell in my heart by faith 
every day. May love to thee fill and pervade my 
whole soul, and constrain me to live wholly to thee. 

EASTER-DAY. 

1 Cor. XV. 20. Now is Christ risen from the deadj and 
become the first fruits of them that slept. 

While we specially at the Lord's Table, seem to sit 
at the foot of the cross, and commemorate our Saviour's 
death, we may still rejoice in the recollection that 
Christ is indeed risen. If Christ were not raised, then, 
truly faith in him is vain, and we are yet in our sins. 
But never was a fact so fully proved and established 
as this fact was. Let me then now contemplate this 
great and all-itaportant fact. His resurrection is the 
foundation of my hope ; it declares him to be the Son 
of God, and a Redeemer mighty to save : it shows that 
we are justified and secured from condemnation, and 
is the means of our spiritual life. O Lord my God, 
not only give me a firm and unshaken confidence in 
this great fact ; but grant that I may remember it with 
unfeigned gratitude, and let me receive from my risen 
Saviour, all those blessings which he is exalted to be- 
stow. 

But especially would I derive comfort from looking 
at his resurrection, ao a type and pledge of the be- 



164 bickersteth's treatise 

liever*s rising from the grave. As he rose, so shall 
we rise also. How cheering to the mind awakened to 
a sense of the nearness and magnitude of eternity, is 
the conviction that through Christ death has now lost 
its sting, and the grave its victory. Whosoever he- 
lieveth in him shall never die. Death shall be but tlie 
gate of life, the beginning of endless joy. 

Rom. iv. 25. Who was delivered for our offences, and 
was raised again for our justification. 

** I will go to thy table with joy, and tell out thy 
works with gladness, O most mighty Saviour, who 
hast not only died for my sins, but risen again for my 
justification. Indeed, what comfort would I have 
found in this memorial of thy death, if it had not been 
for thy resurrection. This Sacrament then would only 
have represented thy sufferings, and renewed my sor- 
row, to think that so excellent a person had failed of 
my deliverance ; but now it is become a feast of joy, 
because it is an assurance of thy resurrection, as well 
as a commemoration of thy passion. Since thoulivest, 
glorified Jesus, we live also. Thy resurrection gives 
life to our hopes, makes our sorrows light, our lives 
cheerful, and our death the gate of immortality. Our 
fears are dispelled, and our troubled hearts are quieted 
with this, — The Lord is risen; yea, the Lord is risen 
indeed.'*** 

ASGENSION-DAY. 

Luke xxiv. 51. And it came to pass, while he blessed 
them, he was parted from them and carried up into 

heaven. 

How full of love, even to the end, was our adorable 
Lord I The last words sounding in the ears of his dis- 
ciples was a blessing. He ascended to heaven blessing 
them, and still is the same yesterday, to-day, and for 
ever. O ascended Saviour, may my heart rise whither 
thou art gone ; and now Christ is gone to heaven, may 



* Comber. 



i 



ON THE lord's SUPPER. 185 

my affections be set on things above. / know that 
my Redeemer liveth. This is a blessed confidence that 
can support the soul in the severest trials. He makes 
himself known too in the breaking of bread. I would 
not then only remember his death ; but, looking at his 
ascension, see the power given to him, mark the gifts 
which he has received, dwell upon the work which he 
is now carrying on, and daily come to him, and hold 
communion with him. 

Remember, too, O my soul, this same Jesus which 
was thus taken up into heaven, shall so come in like 
manner, as he was seen going into heaven. Now at 
his table, I profess my expectation of his coming again. 
O may I be always ready for that day. The Lord in 
mercy grant that this sacred institution may raise my 
heart to my ascended Saviour, and lead me to look, 
and diligently prepare, for his second coming. 

WHIT-SUNDAY. 

Acts xix. 2. Have ye received the Holy Ghost since ye 
believed. 

Where true faith is, there are also the gracious in- 
fluences of the Spirit ; O may I so believe as to receive 
the Holy Spirit, which is the seal of God, (Eph. i. 1 3,) 
showing who are his redeemed people. Give unto me 
all the evidences which distinguish those who have 
received this gift. They are born of the Spirit. O 
Lord, produce in me the new heart and the new spirit, 
the daily turning from darkness to light, from sin to 
holiness, and from the world to God my Saviour. They 
have the spirit of prayer. O raise my heart constantly 
to thee in holy aspirations through the day, and give 
me real desires after thee in public, family, and social 
worship, so that I may never be content with a formal 
round of duties. They mortify the deeds of the body. 
The Lord grant that I too may strive against every 
temptation, resist sin, and never yield to carnal indul- 
gences. They bring forth the fruits of righteousness. 
O that I may manifestly bear the frtrit of love, joy, 
q9 



IS6 BICKERSTETH's TREATI8K 

peace, gentleness, goodness, meekness, long-suffering", 

fkith, and temperance. 

O Lord, my Heavenly Father, I would feel and 
acknowledge that though, through thy great mercy, I 
am not I trust wholly Darren of spiritual fruit, yet tliere 
is little indeed brought forth that may gloriiy God, and 
adorn the doctrine of my Saviour. O thou who hearest 
prayer, and givest good things to them that ask, give 
me that best gift — thy Holy Spirit. 

" Behold thy Spirit hath converted and sanctified 
millions ; let me therefore, together with thy whole 
church, receive here such proportions of thy Holy 
Spirit, as may suppress my evil affections, revive my 
dead heart, comfort my dejected mind, and turn my 
ignorance, disobedience, and sorrow, into knowledge, 
and practice, and holy joy. Let the Spirit rest upon 
me, and dwell in me for ever, so that I may always 
have cause to bless thee for so incomparable a gift" 

TRDsITY-SUNBAY. 

Ephes. ii. 18. Thrmigli him we both have access by one 

Spirit unto the Father. 

Jesus, 01JJ Lord, having reconciled us to God by the 
cross, may I practically know what it is to have access 
unto him, through Christ by the Spirit I desire to 
know the great and glorious doctrine of this day, not 
as a matter of theory, or belief merely, but as a thing 
of experience, and daily practice. Deliver me from 
a proud and presumptuous spirit, that would cavil at 
thy truth. Deliver me from a too curious and prying 
spirit, that would attempt to comprehend that which 
it has not pleased thee to reveal. Give me grace in 
all simplicity of heart, to receive what thou hast de- 
clared, and, feeling my own ignorance and nothing- 
ness, to adore thee in thy incomprehensible Majesty, 
and unsearchable Glory. 

Almighty God, our Heavenly Father, I come to 
thee as one that spared not thy beloved Son for us, and 
art now reconciled by him ; and I beseech thee, re- 
ceive, provido foj, and blew me. 



ON THE lord's SUPPER. 187 

Blessed Redeemer, thou art the way, the truth, and 
the life, my mediator and my advocate, my hope is in 

thy merits and thy intercession. 

Holy Spirit, the Comforter, who showest the Sa- 
viour to sinners, I look to thee to teach and guide, to 
purify, strengthen, and console me. 

PRAYER AFTER RECEIVING THE LORD's SUPPER. 

Thanks be unto thee. Holy Father, Lord God Al- 
mighty ; thanks be unto thee for the privilege which 
thou hast given me of uniting with thy f)eople to com- 
memorate the sacrifice of the death of the Lord Jesus 
Christ, and for all the edification and comfort thus 
given to me. 

O that this solemnity may so deeply and so perma- 
nently affect my heart, as constantly to influence my 
future life. Let the love of Christ now at length con- 
strain me no longer to live to myself, but to him who 
died for me. 

Pardon all in this service that was not right before 
thee. All I do is defiled with sin ; but I offer every 
service unto thee in the name of Jesus alone. I bless 
thee, through him, for whatever thy spirit enabled me 
to do in any measure agreeably to thy holy will. But 
my whole hope and trust is in the sacrifice of Christ 
Jesus, which I have been now commemorating, to atone 
not only for former transgressions, but for all the fail- 
ings and defects of my preparation, and performances 
even at this solemn feast. Lord, spare me, and accept 
me on account of that great propitiation for the sins 
of the whole world. 

O that I may ever remember that the vows of the 
Lord are upon me, and that I am thine, irrevocably 
thine ; and may I walk from day to day as becomes a 
child of God and an heir of his glory. Keep alive in my 
mind a constant sense of my weakness, and my entire 
dependence on thy grace. May I now go forth to my 
duties more humbled and more devoted, more watchful 
against my spiritual enemies, and more determined to 
give up all for him who gave up his life for me. 

Give unto me, I pray thee, this comfortable evidence 



188 bickersteth's treatise. 

of having had communion with Christ ; that my faith 

in him for supplies in all my way to heaven is mani- 
festly streng-thened ; that 1 have the same mind that 
was in him ; have become like him ; am copying his 
example, and treading in his steps. May T watch over 
my motives as well as my conduct, and do thou de- 
liver me from improper motives, in doing outwardly 
good works. May I also find in my growing expe- 
rience more proofs of my being a member of the 
mystical body of Christ, in that my love to those that 
belong to him increases, and I can make larger allow- 
ances for their infirmities, and more readily do them 
self-denying services. Nor let my love stop short of 
the divine pattern of him who loved his worst enemies. 
O Lord, I would now, in the fulness of my heart, 
earnestly pray for the coming of that time, when all 
that bear the name of Christ shall fulfil his dying pre- 
cept, and thy table be crowded with believing and 
joyful guests. O when shall all the ends of the earth 
look to Jesus and be saved ! Hasten it in thy good 
pleasure, O Lord ; that Christ Jesus may be known, 
loved, and obeyed in every land, and the Lord's name 
be praised from the rising of the sun to the going 
down of the same. Thus glorify thy great name, 
fulfil thy gracious promises, and let thy kingdom be 
fully established, through Jesus' Christ our only Re- 
deemer. — Amen. 



J 



(189) 



APPENDIX. 



Essay on the Impropriety and Inconsistently of Com- 
municants engaging in what are called the Amuse- 
ments of the Age. 

In page 143 of the preceding Treatise, the author 
makes a remark on Christians coming- out from the 
world, its follies, amusements, &.c. To this I had in- 
tended to annex a note, explanatory of my views on 
the same important, but much overlooked subject. 

The matter, however, seemed to require so much 
consideration, that I found my remarks would exceed 
the limits which could be allowed to a mere note, and 
consequently I have been compelled to throw them 
into the present form ; and I earnestly entreat the 
reader, as the subject appears to me of incalcidable 
importance, not to be alarmed by the length to which 
I have been carried. I would have treated the subject 
more briefly, could I have fully satisfied my conscience 
with less than I have said ; but I felt it a duty to speak 
my sentiments at large, even at the risk of a consider- 
able demand upon his time and patience. 

In calling the attention of the public to an edition of 
such a work as the present, I feel bound in conscience 
to give my views fully and plainly on the subject of 
worldly amusements ; and I am led more particularly 
to this course, because the views of a clergyman, on 
subjects of this kind, are so apt to be misunderstood, 
and perhaps misrepresented. As the re-publication 
of this treatise was undertaken with a view to the 
benefit of my own congregation more especially, the 
reader, to whom I may be a stranger, will, I trust ex- 



190 APPENDIX. 

cuse the familiarity and apparent egotism into which 
I have been led. It has always appeared to me, (and 
in the view I have taken I am happy to state, that I 
am joined by the great majority of my brethren in the 
ministry,) that among the generality of the communi- 
cants of our churches, there is by far too low a standard 
of Christian obligation on the score of worldly con- 
formity, particularly on the subject of what are called 
the innocent amusements of the day. For the state- 
ments, then, which I am about to give, I would be- 
epeak the candour and attention of the reader, and if I 
should utter sentiments to which he cannnt cordially 
subscribe, I would only wish him to believe, that I 
speak according to the dictates of my conscience, and 
he must not hastily accuse me of uncharitableness, or 
a wish to abridge the social pleasures of life. I would 
particularly and earnestly wish to have it understood 
as preliminary, that my remarks on amusements are 
confined entirely to those who have professed them- 
selves " on the Lord's side," by eating at his holy table. 
Whatever may be said of these things, as it regards 
those who have never made any public profession of 
religion, (for I look upon the course of all such as one 
series of errors, without an exception,) I dare not dis- 
semble my entire conviction of the evil of these amuse- 
ments, as it regards professing Christians. 

The grand object of a Christian, especially of one 
who sits himself forward as a real follower of Christ, 
is the salvation of his soul ; and to this, must every 
energy of the man be directed ; for salvation is a dif- 
ficult thing — as, asks an apostle, " if the righteous 
scarcely be saved, where shall the ungodly and the 
sinner appear ?" — And if a real Christian has a proper 
impression of the weakness and infirmity of his nature, 
he surely should be the last to give the world and 
nature an undue advantage over him. Besides this, 
the Scriptures declare that there is a decided and 
strongly marked difference, between a follower of the 
Lord, and a mere worldling, and that difference is to 
be measured, by the actual disagreement in the con- 
duct of the two ; and the difference in the conduct, 



i 



APPENDIX. 191 

where that conduct is uniform and consistent, marks 
the difference in the principles by which they are ac- 
tuated. Love to the Saviour, where it is " shed abroad 
in the heart, by the Holy Ghost," is an absorbing 
principle; and love to the Saviour, and love to the 
amusements of the world, are opposite and contradic- 
tory. " Love not the world, neither the things which 
are in the world ; for whoso loveth the world, the love 
of the Father is not in him." — True religion, and the 
world, are, and ever have been, at variance. Our Sa- 
viour has not only established this truth, but absolutely 
laid down the utter impossibility of a neutral state for 
the soul. — " He that is not with me is against me, and 
he that gathereth not with me, scattereth abroad." I 
am fully persuaded, by the experience which I have 
had in my intercourse with professing Christians, that 
those, whose conversation was turned upon religious 
topics, and whose " meat and drink" it appeared to be 
" to do the will" of their heavenly Father, were the 
very persons who expressed themselves most strongly 
on the subject of the anti-spiritual effects of worldly 
conformity ; while those, most generally, who gave in 
to the amusements of the world, seemed to have an 
indifference and lukewarmness on the subject of re- 
ligion, which chilled religious intercourse, and pain- 
fully impressed me with the idea that they delighted 
in having their " conversation" every where but " in 
heaven." This I would be understood as saying, has 
been my experience generally. I have found some 
exceptions, but they have been rare, and under very 
extraordinary circumstances. 

But I enter on the reasons which have induced me 
to believe that communicants cannot enter into the 
amusements of the world and yet maintain a consistent 
and Christian character. 

1st. What are called the common amusements of 
the world have a direct tendency to destroy every 
thing like personal religion. Apart from the previous 
circumstances of preparation, which destroy so much 
of that invaluable talent, tirne^ and apart from the un- 
hallowed passions of " envy, hatred, malice, and all 



192 APPENDIX. 

un charitableness,'* which dress, and attentions, and 
such like, are sure to awaken in the mind, which is 
intently set on amusements as a chief good, the dis- 
sipated thoug-hts, and the wearied body, induce an 
almost necessary indisposition to the serious exercises 
of devotion. This is a matter which can fairly attach 
itself to the experience of the reader, who engages in 
these amusements ; and how can it be supposed, that 
after many hours spent in nothing but a round of in- 
dulgences, a person can return to his home, perhaps 
far beyond the midnight hour, and spend a sufficient 
period in those duties of devotion, without which all 
claims to the Christian character, are no more than a 
" sounding brass and a tinkling cymbal." . Whatever 
interferes with the hour which should be consecrated 
to God — whatever indisposes to the exercise of that 
prayer, which is a real Christian's delight, and a con- 
scious sinner's dearest privilege, is totally divested of 
its character of innocent ; and becomes evil and sinful 
in the highest degree. I know that it is the way of 
many, to talk of the abstract innocence of common 
amusements ; but language of this description has no 
meaning. I doubt whether any one could tell me, 
what he meant by amusements abstractly considered ; 
and to enjoy an amusement abstractly is to me entirely 
absurd. These things are completely made up of cir- 
cumstances, from which they never have, and never 
can be abstracted ; and it is in these unavoidable cir- 
cumstances that the evil is to be found.. If attending 
at the theatre — at public and private balls, and a va- 
riety of other things of lesser evil, interfered with no 
absolute duty to God or man — cut short no hour which 
ought to have been wholly consecrated to the imme- 
diate service of our Maker in prayer and supplication 
and thanksgiving — produced no languidness of soul 
— no spiritual weariness — no real waste of time — no 
unhallowed passions — then might they be enjoyed to 
the full. It alters not the force of the argument, to 
say that the evil of these depends on the excess to 
which they are pursued. I have no hesitation in 
affirming, that they never were, and in the nature of 



APPENDIX. 193 

the thing, they never can be pursued without excess ; 
for if the infringement of a single duty^ let it be ever 
so trivial in itself, be the consequence, the pursuit 
which is the cause *of that infringement is excessive 
and sinful. 

It is objected to this, God is so good that surely he 
never could mean to debar his rational creatures the 
gratification of the pleasures of this world ; and that if 
to " renounce the pomps and vanities of this wicked 
world," be understood in the sense, which is contended 
for by many, the situation of the disciple of Christ w^ould 
not only be far from enviable, but positively wretched. 

An objection of this kind assumes the point, that 
amusements of the description alluded to are absolute- 
ly necessary for the happiness of rational creatures ; 
and it consequently deprives all those who conscien- 
tiously oppose them, of all claims to any thing like 
worldly happiness. The objection commencing with 
an assumption, whi'ch is not founded on fact, all sub- 
sequent reasoning on it is entirely fallacious. Why 
should it be thought a hard thing if our Lord, in the 
self-denying precepts of his reliction, should direct his 
followers to relinquish these vain and trifling pursuits, 
and enjoyments, and turn their attention to things of 
a more important and decidedly religious character ? 
Biddulph, in a work on worldly conformity, puts this 
matter in a very strong light. 

" Has the Creator dealt hardly with the papilio, be- 
cause, in consequence of his ordinance it changes its 
nature, ceases to crawl on the ground, and mounts 
aloft in the air, deriving its pleasure from a new 
source ? Has the captive, long a prisoner and a slave 
in tlie Siberian mines, any reason for accusing his 
sovereign of barbarity when his chains are knocked 
off, and he is restored to the light of day, and to tlie 
pleasures of society on the surface of the earth ; be- 
cause he is now separated from those low gratifica- 
tions to which he was obliged to resort for want of 
better, while he was confined in subterranean caverns ? 
The objection is built on falsehood : for it supposes 
the things of the world to be suited to the faculties of 
R 



194 APPENDIX. 

an immortal mind, which is made for the enjoyment 
of God, and which nothing" but God, his favour, and 
friendship, can ever satisfy. But the believer is be- 
come, by regeneration, " a new creature ; old things 
are passed away, and all things are become new\" 
The aspect of all those things with which he has 
hitherto been conversant is now changed. The follies 
of the world have lost their power of giving him con- 
tentment ; if, indeed, they can be said to afford it to 
any persons. His hopes and fears, his desires and 
aversions, his joys and sorrows, arise from new causes, 
and are directed to new ends. What he receives in 
lieu of the bubble which he relinquishes, is sterling 
gold. Had the prodigal son any cause of complaint 
when in consequence of the gracious reception which 
his father gave him, he was no longer under a neces- 
sity of feeding on husks with the swine which his 
former master had set him to keep ? Let the Christian 
who is enjoying the privileges of his profession, be 
asked. Whether the requisition of renouncing the 
world be harsh ; and whether God who makes it be 
an Egyptian task-master. He will know how to an- 
swer the question, by replying, " I am dead ; and my 
life is hid with Christ in God."* 

2d. Another very prominent ei^l, arising from the 
circumstance of communica^iits attending amusements 
of the description all along alluded to, is, that it 
weakens the influence of religion in the minds of 
others. Let those communicants who indulge in these 
amusements tliink what they please on the subject, 
the fact is unquestioned, that the eye of the world is 
upon them ; and from them is expected, even by those 
who care nothing about religion, a consistent, and 
godly, outward demeanour ; and it were folly for them 
to attempt to conceal the truth, that the conduct they 
pursue, brings a measure of reproach on religion, by 
lowering it to the level of the world. A professing 
Christian is supposed to stand on an eminence of 
spiritual attainment, far above the common mass by 

* Col. iii. 3. 



APPENDIX. 195 

which he is surrounded ; and where that character is 
truly possessed^ as well as professed, the supposition is 
most correct. About the real Christian character, 
while there is a mildness and sweetness of deport- 
ment, which makes men admire and love, there is also 
a gravity and dignity of deportment which can make 
no fellowship with the lightness and frivolity of a 
theatre or ball-room. A professing Christian then, 
engaged in such pursuits, loses at once the dignity of 
his assumed character, and lets himself down to the 
level of those who make no pretensions to religion. I 
have heard it asserted by many, who were " lovers of 
pleasure more than lovers of God," that though they 
engaged in such scenes, yet they could not but lose 
respect for those who called themselves Christians, 
w'hen they saw them as fond of these vanities as them- 
selves ; and that they were consequently fully im- 
pressed with the idea that religion set very lightly 
upon them. The conclusion of such persons is un- 
doubtedly legitimate, and it is one, among the many 
tributes, which mere worldly men pay to religion, that 
they think it demands a more circumspect and digni- 
fied demeanour ; and absolutely requires a measure of 
consistency which is apart from the love and practice 
of these follies. I say it, because I know it to be 
true, that the most frivolous of the giddy throng, 
whose motto seems to be " let us eat and drink, for 
to-morrow we die," look with the utmost suspicion on 
the religion of those, who engage with them in their 
pursuits, and not only think, but speak imfavourably 
of them, and of consequence of the religion which 
they profess. Professing Christians tlien, enter ye 
the theatre — the ball-room — sit down to cards, and 
such like, and the very persons, w4th whom you are 
engaged, while they consent that you should minister 
to their pleasure, censure you in their hearts ; and did 
they dare, or were they honest enough, to tell you 
what they thought, they would confess to you that 
you had lost in their respect. 

3d. Another reason why it is evil for communicants to 
join in these amusements is, that it is a stumbling block 



196 APPENDIX. 

in the way of many, and gives unnecessary oflfence to 
the feelings and views of many a Christian brother. 

This is a consideration which is far from receiving 
that attention its importance demands. One man's 
crime is not indeed another man's excuse. The in- 
consistency of some professors, is no reason why any 
one should abstain from the Lord's Table, but so it is ; 
and as Christianity is a self-denying religion, the sacri- 
fice is absolutely demanded on the part of professors. — 
If engaging in these amusements were in no other 
sense injurious, either to personal piety, or to the re- 
spect in which religion ought to be entertained, still 
if the conduct pursued is the cause of another's stum- 
bling — or if the feelings of a pious friend, be found to 
be hurt — if I make not the sacrifice, I deal uncharita- 
bly with him, for it is to be recollected that abstaining 
from these amusements involves no principle, and in- 
terferes with no absolute happiness. Strange as these 
opinions may appear to many, they are not only drawn 
from the Scripture without perversion, but they are 
the very sentiments of Scripture, without even the 
suspicion of being merely implied. I wish that on 
this subject, my readers who have any doubt as to the 
correctness of these statements, would attentively 
study, and seriously pray over, the 14th chapter of 
St. Paul's Epistle to the Romans, the 8th and 10th 
chapters of his 1st Epistle to the Corinthians, and a 
part of the 2d chapter of his 2d Epistle to the same ; 
as also those injunctions of oiu* Saviour in reference 
to self-denial and to love of the world. If indulgence 
in these pleasures were lawful^ Christian charity de- 
mands that for the honour of Christ and the prejudices 
of weaker brethren, this indulgence should be re- 
linquished ; and small is that man's or woman's mea- 
sure of real religion, who cannot make the sacrifice of 
an hour of vanity, for the sake of Christ, or the sake 
of a conscientious fellow Christian. 

4th. Another evil, and the last I shall mention is, 
that this worldly conformity is absolutely forbidden in 
the scriptures. 

" The book of Grod divides the inhabitants of the 



APPENDIX. 197 

world into two classes, which are described by various 
traits of character therein specified. The great ma- 
jority called by way of emphasis, the worlds are said to 
* lie in the wicked one, to walk after the flesh, to fol- 
low the course of this world, to have their conversa- 
tion in the lusts of the flesh, to fulfil the desires of the 
flesh and of the mind, and to be the children of wrath.' 
The minority who are chosen out of the mass called 
the worlds are denominated * children of light and of 
God.* — They are said to be not of the world, even as 
their Lord and Master was not of the world. They 
have their * conversation in heaven, live in the Spirit, 
and walk in the Spirit.' They * look not at the things 
which are seen and are temporal ; but at the things 
which are not seen, and are eternal.' These, on ac- 
count of the contrariety apparent in their spiritual 
manners, the world is said to hate. — They are accoimt- 
ed as its filth, and are a spectacle of astonishment and 
detestation to it. * The world is crucified unto them, 
and they unto the world.' The things of the world, 
' the lust of the flesh, the lust of the eye, and the 
pride of life,' are their enemies, against which they 
maintain an incessant state of hostility ; and they are 
enabled, by ' believing that Jesus is the Son of God, 
to overcome the world.' Christ * gave himself for 
them, that he might deliver them from this present 
evil world,' and through his grace, they * deny ungod- 
liness and worldly lust, and live soberly, righteously, 
and godly in this present world.' " 

Says our Saviour " no man can serve two masters ; 
for either he will hate the one and love the other, or 
else he will hold to the one and despise the other. Ye 
cannot serve God and mammon." Matt. vi. 24. — The 
Apostle Paul exhorts — " bo not conformed to this 
world, but be ye transformed by the renewing of your 
mind, that ye may prove what is that good and accep- 
table and perfect will of God." Romans xii. 2. — Again, 
" ye are not your own, but ye are bought with a price, 
— therefore glorify God in your bodies and in your 
spirits which are his," 1 Cor. vi. 20 ; and to mention 
but one more, that singularly impressive declaration of 
the Apostle, " The love of Christ constraineth us, be- 
r2 



198 APPENDIX. 

cause we thus judge, that if one died for all, then were 
all dead ; and that he died for all, that they which live, 
should not henceforth live unto themselves^ hut unto Him 
ivhich died forthem and rose again^ 2 Cor. v. 14, 15. 
This is a standard by which few professors at present 
I fear, would be willing to be -measured. 

But is it objected, to all this reasoning, that I would 
thus shut up all kinds of amusement from professing 
Christians. I answer, that the objection is entirely 
groundless. — I would not debar them from all amuse- 
ments ; but I would have them understand, what is 
meant by the Apostle when he says, " when I was a 
child, I spake as a child, I understood as a child, I 
thought as a child ; but when I became a man I put 
away childish things." This is precisely the situation 
in which a professing Christian is, or ought to be ; and 
when he loves, and indulges in, worldly amusements, 
it is equivalent to saying — / have sought for pleasures 
in religion, which I have failed to find ; — and I have 
been obliged to turn again to the world. — This is the 
language of the hearts of those who love the world and 
its vain amusements. But the real Christian has 
higher views ; and even putting the experience of the 
happiness of religion out of the question, there are dig- 
nified enjoyments on the score of recreation, which 
belong to him. — There are the charms of literature 
and science — there are the delights of a rational and en- 
lightened society — the pleasures of conversation — the 
endearments of domestic life ; and an immense variety 
of social enjoyments, which, as sunbeams, are actually 
sent by the Creator to play amidst the clouds of life. 
Can the mere frivolities of pleasure be necessary for a 
Christian ? Is it not in the power of religion to satisfy 
the minds of its votaries by affording them sufficient 
employment, and delight, but must they turn to the 
world for a supply which shall be ample ? I should 
blush for any one, who could make such a supposition. 
Can a real Christian, v/hose heart has been changed 
from the love of the world, and who in the face of his 
profession is supposed to " set his affections on things 
above," can such a one, I repeat, even enjoy the com- 
mon amusements of the world, which are lighter 



i 



APPENDIX. 199 

than vanity ? If an individual takes pleasure in re- 
ligion, I cannot suppose that he can mingle with satis- 
faction in tliose pleasures from which religion is stu- 
diously excluded ; and no man is in his proper place 
when he cannot carry his religion with him. In the 
theatre — in the ball-room — at the card table, &c. re- 
ligion finds no rest, but is like the Dove when first sent 
from the ark ; and the professing Christian, who is to be 
found engaged in these, must of necessity bear about 
him no peculiar " mark of his high calling." If he does 
not put off his Sunday garments, he must cover them 
by ornaments, which shall totally disguise them. The 
pleasures of religion, and the pleasures of the world 
are composed of elements totally dissimilar. Suppose, 
for instance, that an individual, even before " mortal 
shall have put on immortality," should be admitted in 
heaven, and permitted to join in its hallowed employ- 
ments — suppose that he should be welcomed, by angels 
and archangels, and learned to join in their strains of 
raptured adoration, w^hich compose the songs of the re- 
deemed — but I forbear to speak of these employments ; 
" eye hath not seen, nor ear heard, neither hath it en- 
tered the heart of man to conceive," — can it be sup- 
posed, that an individual, thus circumstanced, would 
be willing to leave that heavenly society, and those 
celestial employments, and descend to earth for the 
mere sake of mingling in its infinitely lesser enjoy- 
ments ? Surely — surely not ! — Abating the mere lesser 
circumstances of the case, the situation of a real, heart- 
changed Christian, resembles the supposititious case 
just put, and he who has " tasted of the precious gift 
of God," and experienced the joys of religion, cannot 
find pleasure in these inferior movements. There is 
an assimilating power in religion, which forbids this 
totally. Once let an individual have his heart really 
interested in religion, and I am persuaded that the 
danger is principally over, and I shall ever maintain 
this proposition, though it should wrench from the 
edifice of many a one's Christianity its foundation 
stone, that in the heart of a real Christian the empire 
of these follies is entirely overthrown. It would be 
almost as ea5?y for me to suppose, that an angel from 



200 APPENDIX. 

heaven would come down to mingle, and to take de- 
light in, the turmoils of the world, as I should of a de- 
cided follower of the Lord Jesus Christ " forsaking the 
fountain of living waters, to hew out cisterns which can 
hold no water ;" for they who drink of that " living 
water" which Christ will "give" them, cannot — oh no I 
— they cannot quench their thirst at these shallow and 
polluted streams of worldly pleasure. To these latter 
the mass of mankind bow down to drink ; and they rise 
with a thirst unsatisfied. With them is realized the 
declaration of the Prophet, " It shall even be as when 
an hungry man dreameth, and, behold, he eateth ; but 
he awaketh, and, behold, he is faint, and his soul hath 
appetite." — Oh, " come ye out from among them, and 
be ye separate" — " touch not the unclean thing" — then, 
if your hearts are in the love and service of Gk>d, and 
your motives such as are produced by the Holy Spirit, 
with you shall be realized the declaration of the Sa- 
viour, " whosoever drinketh of the water that I shall 
give him, shall never thirst, but the water that I shall 
give him shall be in him a well of water springing up 
into everlasting life." 

I have thus endeavoured to give those reasons, 
which fully persuade my own mind that it is abso- 
lutely inconsistent for a communicant to join in what 
are called the amusements of the world. — Briefly enu- 
merated, those reasons were — 1st. A tendency to de- 
stroy personal religion. — 2d. The danger of weakening 
the influence of religion in the minds of others. — 3d. 
The danger of putting a stumbling block in the way 
of many, and giving unnecessary offence to the feelings 
and views of many of their conscientious fellow Chris- 
tians. — 4th. An absolute inconsistency with the word 
of God. I then entered upon the consideration, that 
engaging in these amusements could not, in the very 
nature of the case, be necessary to the happiness of a 
real Christian. — During the course of my remarks, I 
have noticed several objections, and have endeavoured 
to answer them. — There are others, of a lesser descrip- 
tion, which can be but slightly touched on. Thus it 
is objected by one, that there is as much sin in attend- 
ing to worldly business, or household affairs, or literary 



APPENDIX. 201 

pursuits, in an inordinate degree, as there is in going 
to these places of amusement. To this it may be an- 
swered, that to attend to these things, so as to infringe 
upon the duties which we owe to God, is positively 
sinful. But business, and household affairs, and the 
like, are appointments of God, in order that the comfort 
and happiness of ourselves and others, may be esta- 
blished. Theatres and balls, and the like, are extra- 
neous things, neither appointed of God, nor sanctioned 
by his word; and are occasions of temptation, consti- 
tuted by ourselves. There is consequently an intrinsic 
difference between the two; and though excess in 
worldly pursuits is sinful, yet worldly pursuits are 
necessary — and excess must be avoided ; while the sim- 
ple circumstance of engaging in worldly amusements 
is sinful, because worldly amusements, such as we 
have been reprobating, are unnecessary and unautho- 
rised. — Others will object, that it is necessary to go to 
these places, w^ith their sons and daughters, to intro- 
duce them into society, as it would be improper for 
them to go alone. This objection is futile, because 
two wrongs can never make a right ; and it is to be 
feared that this is most generally used as a cloak to 
cover what they are ashamed to confess, their own 
wishes. Though I would confine my remarks to com- 
municants, yet I cannot forbear to say, that I think 
this method of introducing sons and daughters into 
company, is not very much like the apostolic injunc- 
tion to " bring them up in the nurture and admonition 
of the Lord," nor does it particularly comport with 
what the wise man says : " Rejoice, O young man, in 
thy youth, and let thy heart cheer thee in thy youth, 
and walk in the ways of thine heart, and in the light 
of thine eyes, hut know thou, that for all these things, 
God will bring thee into judgment. 

Another objection is, why we see a great many per- 
sons of unsuspected piety and high standing, indulge 
in these things, and even many who do not indulge in 
them, nevertheless publicly approve them. Am I to 
think such and such a person wrong, whom I have 
been led so much to respect, and look to ? This ap- 
pears to be formidable, because the objection ha* so 



202 APPENDIX. 

many examples to adduce. But the voice of many is 
always the voice of truth. It is indeed said that "ten 
men shall take hold of the skirt of him that is a Jew" 
in the hope of safety ; but there are very few persons 
in these days who can bear any more weight than 
their own sins. In the matter of salvation, I should 
not like to pin my faith upon the opinion or the ex- 
ample of any man ; but go to the " law and to the testi- 
mony ;" and the standard of what is to be done and 
what to be avoided, is not the conduct of a fellow 
being, be he ever so distinguished for private or public 
worth. It would be a sorry answer in the day of judg- 
ment to the question of the Judge. — Why didst thou 
so ? to say, I saw such a one do it, or I was encouraged 
by the advice of another. Let every one, I beseech 
you, look to it individually, and deeply consider the 
question, " When God riseth up what shall I say ? 
and when he visiteth, what shall I answer him?" 

I know, that in the foregoing remarks, I have laid 
myself open to much criticism and ridicule, and I have 
reason to believe, that for this, I may with as much 
truth be called a Methodist, as for preaching much 
about faith, the sole principle of our justification, I 
have been called a Calvinist. Thanks be to God I am 
neither frightened at the one nor the other. But that 
I may not stand charged with these frightful sins of 
opinion, without the benefit of good company, I mean 
to show that in these views, at least as far as theory 
goes, I am borne out by the General Convention of 
our Church, and by the pastoral letter of the house of 
bishops — and surely I shall be safe from the shafts of 
ridicide, and clear of the charge of methodism, and 
fanaticism, when I shelter myself beneath the wing of 
the venerable prelates of the Church. — I give, verbatim^ 
the resolution of the house of bishops, sent to the 
house of clerical and lay deputies, and also the pasto- 
ral letter of the house of bishops ; 

Extract from the Journal of the House of Bishops, 

Tuesday, May 27, 1817.— The House met. Present 
as yesterday. 

** Resolved, That the following be entered on th« 



APPENDIX. 203 

Journal of this House, and be sent to the House of 
Clerical and Lay Deputies, to be read therein : 

" The House of Bishops, solicitous for the preserva- 
tion of the purity of the Church, and the piety of its 
members, are induced to impress upon the clergy the 
important duty, with a discreet but earnest zeal, of 
warnmg the people of their respective cures, of the 
danger of an indulgence in those w^orldly pleasures 
which may tend to withdraw the affections from spiri- 
tual things. And especially on the subject of gaming, 
of amusements involving cruelty to the brute creation, 
and of theatrical representations, to which some pecu- 
liar circumstances have called their attention — they 
do not hesitate to express their unanimous opinion that 
these amusements, as well from their licentious ten- 
dency, as from the strong temptations to vice which 
they afford, ought not to be frequented.— And the 
Bishops cannot refrain from expressing their deep re- 
gret at the information that in some of our large cities, 
so little respect is paid to the feelings of the members 
of the church, that theatrical representations are fixed 
for the evenings of her most solemn festivals." 

Extract from the Pastoral Letter for 1817. 

" Both to the Clergy and to the Laity we desire to 
say, but most pointedly to the former, that the Chris- 
tian profession exacts a greater abstraction from the 
world than that which consists in the abstaining from 
an acknowledged sin. There are practices so nearly 
allied, and so easily abused in it, that we conceive of 
a professor of religion in duty bound either not to 
countenance them in the least degree ; or, as is allow- 
able in regard to some of the matters contemplated, 
to avoid the so employing of time, and the so lavish- 
ing of affection, as puts into a state of sin, although 
not necessarily belonging to the subject. We would 
be far from an endeavour after an abridgment of 
Christian liberty. But we cannot forget, that in a list 
of the classes of evil livers there is introduced tlie de- 
scription of persons who are * lovers of pleasure more 
than lovers of God ;* nor, in respect to the female pro- 



204 APPENDIX. 

fessors of religion in particular, the admonition, that 
' she who liveth in pleasure is dead while she liveth.* 
We are aware of the difficulty of drawing the line be- 
tween the use of the world, and the abuse of it ; that 
being conceived of by different persons equally pious 
and virtuous, according to the diversity of natural tem- 
perament, and of the states of society in which they 
have been placed by education or by habit : but we know, 
that where the conscience can reconcile itself to the 
drawing as near to the territory of sin, as it can per- 
suade itself to be consistent with the still standing on 
secure ground, deadness to spiritual good at the best, but 
more commonly subjection to its opposite, is the result. 
" In speaking of subjects of the above description, 
we would not be understood to class among them any 
practice which is either immoral in itself, or so cus- 
tomarily accompanied by immorality, that the one is 
necessarily countenanced with the other. Of the for- 
mer description, is gaming in all the variety of its 
exercise : and the like may be said of whatever involves 
cruelty to the lower animals of creation. If the same 
cannot be affirmed of works of fiction, and of putting 
speeches into the mouths of feigned characters, for the 
purpose of instruction or of entertainment ; yet, as the 
question is applicable to the exhibitions of the theatre, 
such as they have been in every age, and are at pre- 
sent ; we do not hesitate to declare unanimously our 
opinion, that it is a foul source of very extensive cor- 
ruption. — We lay little stress on the plea, that it is a 
matter practicable in social institutions, to purge the 
subject from the abuses which have been attached to it- 
When this shall have been accomplished, it will be 
time to take another ground. But, in truth, we are 
not persuaded of the possibility of the thing, when 
we consider that the prominent and most numerous 
patrons of the stage are always likely to be the least 
disposed to the seriousness which should enter into- 
whatever is designed to discriminate between inno- 
cence and guilt. While the opinions and the passions 
of such persons shall continue to serve the purpose of 
a looking-glass, by wliich the exhibited characters are 



APPENDIX. 205 

to be adjusted to the taste of so g^reat a proportion of 
the public, we despair of seeing the stage rescued from 
the disgusting effusions of profaneness and obscenity; 
and much less of that mean of corruption, more insinu- 
ating than any other — the exhibiting of what is radi- 
cally base in alliance with properties captivating to the 
imagination. 

" While we address this alike to the Clergy and to 
the Laity, we consider it as especially hostile to the 
usefulness of the former. And even in regard to some 
matters confessed to be innocent in themselves, their 
innocency may depend much on many circumstances, 
and of professional character among others.. The ear 
of a Clergyman should always be open to a call to the 
most serious duties of his station. Whatever may 
render it difficult to his own mind to recur to those 
duties with the solemnity which they require, or may 
induce an opinion in others, that such a recurrence 
must be unvv^elcome to him from some enjoyment not 
congenial with holy exercise, ought to be declined by 
him. If it be a sacrifice, the making of it is exacted 
by what ought to be his ruling wish, the serving of 
God, and the being useful to his fellow men, in the 
discharge of the duties of the ministry. 

" With the assurance of our unceasing prayers for 
the welfare of our spiritual Zion, we conclude this, 
our fourth Pastoral Letter. 

" Signed by order of the House of Bishops, 
** William White, D. D., Presiding BishopJ*^ 

I will, I trust, be excused, if I endeavour still further 
to strengthen my cause, by the following documents — 

Extract from the Journal of the Convention of the Pro- 
testant Episcopal Church of the Diocese of Virginia^ 
convened at Winchester, on the 19th of May, 1818. 

In Convention, May 22, 1818. 

" Whereas, differences of opinion prevail as to cer- 
tain fashionable amusements ; and it appears desirable 
to many, that the sense of the convention should be 
S 



206 APPENDIX. 

expressed concerning them ; the convention does hcr«. 
by declare its opinion, that gaming", attending on 
theatres, public balls, and horse racing, should be re- 
linquished by all the communicants of this church, as 
having the bad effects of staining the purity of the 
Christian character — of giving offence to their pious 
brethren — and of endangering their own salvation by 
their rushing, voluntarily, into those temptations, 
agamst which they implore the protection of their 
heavenly Father: and this convention cherishes the 
hope, that this expression of its opinion will be suffi- 
cient to produce conformity of conduct and unanimity 
of opinion among all the members of our communion." 
The above is a true extract from the proceedings. 
Wm. Munford, Secretary to the Convention. 

" Alexandria^ August 3, 1818. 

" Right Rev. and Dear Sir, — Your favour has been 
duly received, and we now beg leave to reply to the 
questions therein propounded. 

" There is, perhaps, no part of ecclesiastical polity, 
more difficult, than that which relates to the adjust- 
ment of the terms of communion. The colours of 
virtue and vice, like light and shade, run into each 
other in such a manner, that it can hardly be distin- 
guished where the one ends, and the other begins. — 
There are many, even of those practices that are inno- 
cent in the abstract, which become criminal, by ex- 
cess or other abuse; and to designate the precis© 
boundary of their moral turpitude, is extremely diffi- 
cult, if not impossible. The gospel itself has not un- 
dertaken to define the customs of every age, and the 
various influence which their diversified circumstance* 
give them on morals and religion. 

"But having specified the palpable instances of 
evil living, it provides for every doubtful case by some 
general maxims, in which we are commanded to " ab- 
stain from all appearance of eviV Our reformers have 
not adapted a catalogue to the multiform practices pe- 
culiar to each age and state of society ; but have con- 
tented themselves with the simple and general law of 



APPENDIX. 207 

the rubric. The church has, however, found it expe- 
dient in various ages to be more explicit, and to enact 
laws and to raise her warning voice against certain 
customs which, from a peculiar state of society, had 
acquired a necessary tendency to evil. 

" The Episcopal Church, in several of the states, has 
passed canons upon this subject; and the last general 
convention adopted a resolution expressive of their 
opinion of the theatre and other fashionable amuse, 
ments. The last convention of this state has also 
thought it expedient to pass a similar resolution in re- 
gard to gaming, horse-racing, public balls, and theatres. 

" You require of us ' our opinion upon the extent 
to which these resolutions should operate, and whether 
the minister would be justified by the resolution of the 
etate convention, or by that of the house of bishops, 
or by the rubric, in repelling those from the altar who 
occasionally frequent theatres and public balls V We 
are of opinion, that the resolutions were never intended 
to have the operation of a canon" ; that they invest the 
minister with no power which he did not possess be- 
fore, and that being merely recommendatory, they, of 
themselves, do not furnish ground for the process of 
expulsion. A simple resolution, even by the general 
convention, cannot invalidate the rubric, which is fun- 
damental, and which cannot be altered, except by a 
proposition made at one general convention and rati- 
fied at another. Those who supported the resolutions 
disavowed the intention of giving them the operation 
of law. The question then, must be referred to the 
rubric. By this authority the minister is required to 
repel from the communion ' any whom he knows to 
be a notorious liver, or to have done wrong to his 
neighbours, by word or deed, so that the congregation 
be thereby offended.' 

" The 6th canon of the church of this diocese, (Vir- 
ginia,) has associated the vestry with the minister as 
his council to expound, and as a court to apply this 
law to any case which requires the exercise of disci- 
pline. It would, perhaps, be departing from the sphere 
assigned us, if we undertook to decide upon the merit* 



208 APPENDIX. 

of the question before us. We cannot, however, for- 
bear expressing the opinion, that, in the present state 
of society there are many circumstances unavoidably 
growing out of public balls and theatres, which render 
it advisable that * they should be relinquished by all 
communicants.' In our judgment, an attachment to 
these amusements, is inconsistent with the spirit and 
character of a true Christian. Whether it would be 
proper to expel from the communion, those who occa- 
sionally attend them, is, however, a distinct question, 
and, of this, the minister and vestry are the most com- 
petent to decide. 

" Having an opportunity of knowing all the extenu- 
ating or aggravating circumstances of the case, they 
are able to analyze it fully, and to form a better judg- 
ment of it than they could do by any definition what- 
ever. Excommunication is a solemn act, and should 
not be resorted to hastily. By the ancient canons it 
was not lawful to have any fellowship with excommuni- 
cated persons. It was the last resort of the church, 
and never adopted except in cases that had proved to 
be otherwise incorrigible, and always exercised with 
reluctance. 

" When a man, by his example, encourages others 
to sin, and brings a stain upon the character of re- 
ligion ; when admonitions fail, and sufficient experience 
proves him incurable, it certainly is the duty of those 
whose office it is to guard the altar, to cut him off 
from the communion of the church. 

" However painful the amputation may be, it is bet- 
ter to lose one member than that the whole body should 
perish. But there is manifestly a necessity for cau- 
tion and prudence, lest one soul be lost, who by kind- 
ness and persuasion might have been reclaimed. 

" Upon the whole, we indulge the hope that all the 
members of the church will unite in upholding the 
purity and dignity of her character, and that, whilst 
those who do not approve the resolution of the con- 
vention, will perceive in the check and provisions of 
the rubric and canon, that they have nothing to fear 
from the operation of an indiscreet zeal, and as good 



APPENDIX. 209 

•ubjects of government, will yield their private feelings 
to the delegated voice of the church ; those also, on 
the other hand, who think it necessary to raise the 
character of the church, by a higher tone of discipline, 
will so administer justice as not to forget mercy. 

" A firm and independent, yet a cautious and mo- 
derate policy, best suits the present state of our affairs, 
a policy which, while it wages extermination against 
notorious evil, fears also * lest in gathering up the tares^ 
it root up the wheat also."* It is pleasing to discern, even 
in the warmth of religious disputation, the evidence 
of zeal for the cause of truth. While it shows what 
this zeal might do, when united and directed to one 
common object, it furnishes the highest inducement 
for so doing, drawn as well from this motive as from 
the consideration, that a fair opportunity is hereby 
offered, of achieving a noble victory over ourselves by 
learning to respect the motives of those who differ 
from us in opinion, and by consenting to merge all 
our differences in united and harmonious exertions to 
promote the kingdom of our Redeemer. By the bless- 
ing of God, upon such exertions, our church cannot 
fail to continue the career of prosperity, which heaven 
seems to have marked out for her in this country. — 
Does it not become all those to * pray for the peace of 
Jerusalem 7 They shall prosper that love thee. Peace he 
within thy walls and prosperity vnthin thy palaces."* 

" We are very respectfully, and affectionately, your 
friends, 

" Wm. H. Wilmer, 
" J. Dunn, 
" Oliver Norris, 
" Bush. Washington, 
" Edm. J. Lee, 
" George Taylor. 
" Right Rev. Bishop MooreJ" 

The names attached to this latter document, will 
free it from every thing like suspicion, for three of the 
fix, are from among the most distinguished laymen of 
the State of Virginia. 
i2 



210 APPENDIX. 

These documents are gathered from a little work, 
entitled "The Inconsistency of Conformity to the 
World with a Profession of Christianity." — It is the 
wgrk of an English clergyman of distinction, (Bid- 
dulph,) but was republished in tliis country with the 
addition of these documents and many other valuable 
articles, under the direction of Rev. Wm. Hawley. — I 
would recommend this work to the serious attention 
of those who call themselves Christians. 

As I now close my remarks, I feel under the neces- 
sity of apologizing for their length. I had hoped, to 
have been able to bring them into smaller compass. I 
feel, however, as if I had discharged a sacred duty — 
a duty which under my present circumstances, as edi- 
tor of the Treatise on the Lord's Supper, I could not 
conscientiously have avoided. Many, no doubt, will 
remain unconvinced, by the reasoning employed, and 
many others, though perhaps convinced, will still cling 
to the world, and endeavour to quit their consciences 
by the vain and foolish attempt to accomplish an im- 
possibility, viz. to reconcile the service of God and 
mammon. I rejoice in God, that I have been enabled, 
in public and in private, and in this essay, to bear my 
testimony fearlessly, and yet I trust mildly, on the sub- 
ject. As by my subscription list I find that this little 
book will be in the hands of nearly the whole of the 
communicants of my own church, there will be no 
danger that they should misunderstand me. The 
effect, I leave in the hands of that God, who can turn 
the weakest efforts to his glory, and my humble and 
my earnest prayer is that He may bless this effort so 
far as what has been written is agreeable to his holy 
will. If I know myself, I have no wish on these mat- 
ters save that which may be accomplished in the ad- 
vancement of personal piety, and the spiritual interests 
of the blessed Redeemer's kingdom. O may His 
" kingdom come, and his will be done on earth as it is 
in heaven:'"^, T. B. 



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